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COPVRIGHI DEPOSIT. 



THE USE OF HOLY SCRIPTURE IN THE 
PUBLIC WORSHIP OF THE CHURCH 



THE BISHOP PADDOCK LECTURES 

1903 



By the same Author 

The Virgin Mother. Retreat Addresses on the Life 
of the Blessed Virgin Mother as told in the Gospels. With an 
appended Essay on the Virgin Birth of our Lord Jesus Christ, 
izmo. 

Christ's Temptation and Ours. The Baldwin 
Lectures. 1896. i2mo. 

Confirmation. In the Oxford Library of Practical 
Theology. 1 2mo. 

The Church's Discipline concerning Marriage 

AND Divorce. A charge. 8vo. Sewed. 

Marriage with Relatives. Prohibited Degrees of 
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THE 

USE OF HOLY SCRIPTURE 



Df 



THE PUBLIC WORSHIP OF 
THE CHURCH 



BY 



4^^ 



-\' 



THE RT. REV. A? Cr A ' HALL, D.D 



BISHOP OF VERMONT 



LONGMANS, GREEN, AND CO. 

91 AND 93 FIFTH AVENUE, NEW YORK 
LONDON AND BOMBAY 

1903 



THt Library of j 

CONGRESS, 1 


Two Copies 


Received 


MAY 23 1903 | 


Copyright 


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CLASSf] OL 


XXc No 


5f i. 
COPY 


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Copyright, 1903, 
By Longmans, Green, and Co. 



UNIVERSITY PRESS • JOHN WILSON 
AND SON • CAMBRIDGE, U. S. A. 



THE BISHOP PADDOCK LECTURES 

In the summer of the year 1880, George A. Jarvis, 
of Brooklyn, N. Y., moved by his sense of the great 
good which might thereby accrue to the cause of 
Christ, and to the Church of which he was an ever- 
grateful member, gave to the General Theological 
Seminary of the Protestant Episcopal Church certain 
securities, exceeding in value eleven thousand dollars, 
for the foundation and maintenance of a Lectureship 
in said Seminary. 

Out of love to a former pastor and enduring friend, 
the Right Rev. Benjamin Henry Paddock, D. D., 
Bishop of Massachusetts, he named the foundation 
"The Bishop Paddock Lectureship." 

The deed of trust declares that " The Sul^ects of 
the lectures shall be such as appertain to the defence 
of the religion of Jesus Christ, as revealed in the 
Holy Bible, and illustrated in the Booh of Common 
Prayer, against the varying errors of the day, whether 
materialistic, rationalistic, or professedly religious ; 
and also to its defence and confirmation in respect 
to such central truths as the Trinity, the Atonement, 



vi THE BISHOP PADDOCK LECTURES 

Justification^ and the Inspiration of the Word of God; 
and of such central facts as the ChurcWs Divine Order 
and Sacraments^ her historical Reformation^ and her 
rights and powers as a pure and national Church. 
And other subjects may be chosen if unanimously 
approved by the Board of Appointment, as being 
both timely and also within the true intent of this 
Lectureship.'"* 

Under this appointment of the Board, created by 
the trust, the Right Rev. A. C. A. Hall, D.D., Bishop 
of Vermont, delivered the Lectures for the year 1903, 
contained in this volume. 



PREFACE 

For the numerous quotations throughout the Lectures, 
I hardly think an apology is needed. Those who 
have the opportunity may, I trust, be led to study 
for themselves the authorities to which I refer ; while 
my hope has been that I might bring together into 
one book a good deal on various departments of the 
general subject, and from various sources, to which 
many persons might not themselves have access. 
While originals have in almost all cases been con- 
sulted, references have also commonly been given 
to available translations ; but this does not always 
mean that the rendering given is that of the trans- 
lation referred to. 

In further explanation of the frequent and free 
citations (especially in Lectures I, IV, V) from the 
works of Dr. Sanday and Dr. Kirkpatrick, I would 
say that where a writer could not speak with the 
authority of personal investigation, it seemed best in 
an obvious way to claim for the position adopted 
the shelter of such sane and devout critical students 



viii PREFACE 

of Holy Scripture as the Margaret Professor of 
Divinity at Oxford, and the Regius Professor of 
Hebrew at Cambridge. With regard to these ques- 
tions of historical and literary criticism, I should like 
to quote the words of the Encyclical Letter adopted 
and issued by the Bishops of the Anglican Com- 
munion at the last Lambeth Conference, in 1897. 

"The critical study of the Bible by competent 
scholars is essential to the maintenance in the Church 
of a healthy faith. That faith is already in serious 
danger which refuses to face questions that may be 
raised either on the authority or the genuineness of 
any part of the Scriptures that have come down to 
us. Such refusal creates painful suspicion in the 
minds of many whom we have to teach, and will 
weaken the strength of our own conviction of the 
truth that God has revealed to us. A faith which 
is always or often attended by a secret fear that we 
dare not inquire, lest inquiry should lead us to 
results inconsistent with what we believe, is already 
infected with a disease which may soon destroy it." 

Without committing him to approval of every 
position taken in these Lectures, I desire to express 
my hearty gratitude to my dear friend, the Rev. Dr. 
Body, Professor of Old Testament Exegesis in the 
General Theological Seminary, for many helpful sug- 
gestions. In particular, I am indebted to him for the 



PREFACE ix 

thought of the three greater charters of the Old 
Testament (Lect. I, p. 25), and for invaluable assist- 
ance in preparing Appendix A and Appendix E. 

One other word I may be allowed to add. These 
Lectures will be associated in memory with the 
vacant and draped Decanal stall in the Seminary 
Chapel. It has been to me no little gratification to 
receive in his nomination to this Lectureship (with 
the approval of the Bishops of Massachusetts, Con- 
necticut, and Long Island) this among other tokens 
of Dr. Hoffman's confidence and regard. May he 
enjoy the abundance of rest and light, and may a 
worthy successor be found to carry on and develop 
the work at the General Seminary which was so near 
his heart, and on the growth of which, spiritual, 
intellectual, and material, he lavished so much of 

fortune and care and thought. 

A. C. A. H. 

QUINQUAGESIMA SuNDAY, 1903. 



CONTENTS 



LBCTITEE PAGE 

I. THE USE OF HOLY SCRIPTURE IN PUBLIC WORSHIP INHER- 
ITED BY THE CHRISTIAN FROM THE JEWISH CHURCH 1 



II. THE USE OF HOLY SCRIPTURE IN THE EUCHARISTIC SER- 
VICE . . . . 

III. THE GRADUAL DEVELOPMENT OF THE DAILY SERVICE 

IV. THE USE OF THE PSALTER 

V. THE READING OF THE OLD TESTAMENT . 

VI. SOME PRACTICAL SUGGESTIONS . 



33 

58 

91 

119 

145 



APPENDIX A. (lECT. I, P. 20) : OLD TESTAMENT PROPHECIES 

QUOTED IN THE GOSPELS AS FULFILLED IN OUR LORD 171 

APPENDIX B. (lECT. Ill, P. 75) : THE SCRIPTURAL SOURCES OF 

THE VERSICLES . . . . .175 

APPENDIX C. (lECT. Ill, P. 78) : ANTIPHONS SUNG AT RECENT 

SPECIAL SERVICES AT ST. PAUL's CATHEDRAL . 179 



xii CONTENTS 



PAGE 



APPENDIX D. (lECT. Ill, P. 82) : SOME OLD TESTA3IENT CAN- 
TICLES ...... 181 

APPENDIX E. (lECT. IV, P. 97) : TABLE OF PROPER PSALMS 

ON CERTAIN DAYS ..... 183 

APPENDIX F. (lECT. V, P. 98) : TABLE OF SELECTIONS OF 

PSALMS ...... 187 

APPENDIX G. (lECT. VI, P. 134) : SOME SUGGESTIONS FOR IM- 
PROVEMENTS IN THE TABLE OF LESSONS . .188 

INDEX OF AUTHORS AND SUBJECTS . . . .193 

INDEX OF PASSAGES OF SCRIPTURE REFERRED TO . . 199 



LECTURE I 

THE USE OF HOLY SCRIPTURE IN PUBLIC 

WORSHIP INHERITED BY THE CHRISTIAN 

FROM THE JEWISH CHURCH 

The subject proposed for this course of lectures will 
be regarded, I hope, as fairly coming under the 
terms of the trust. The pious founder laid down 
that — 

" The subjects of the Lectures are to be such as 
appertain to the defence of the religion of Jesus 
Christ, as revealed in the Holy Bible and illustrated 
in the Book of Common Prayer, against the varying 
errors of the day, whether materialistic, rationalistic, 
or professedly religious ; and also to its defence and 
confirmation in respect of such central truths as the 
Trinity, the Atonement, Justification, and the In- 
spiration of the Word of God ; and of such central 
facts as the Church^'s divine order and Sacraments, 
her historical Reformation, and her rights and powers 
as a pure and national Church." 

In treating of " The Use of Holy Scripture in the 
Public Worship of the Church," it is my desire, amid 



2 USE OF HOLY SCRIPTURE 

historical and liturgical investigations, to show (1) in 
her use of the Holy Scriptures evidence of the Church's 
regard for their unique character ; (2) how little the 
results of modern critical studies need interfere with 
our use of the Scriptures for the purposes for which 
they are read in public worship ; (3) but on the other 
hand to point out how from these studies we may 
attain to a more intelligent use of the Bible ; (4) in 
particular it will be my object to answer difficulties 
and objections that are frequently urged and felt 
with reference to the use of different portions of the 
Old Testament ; (5) and generally I shall hope to 
vindicate the rule of our own Book of Common 
Prayer in regard to the reading of Holy Scripture, 
and to show how profitable to both clergy and laity 
should be the faithful and devout observance of the 
rule. 

With these objects in view, I shall ask you to 
consider in successive lectures : — 

I. The inheritance from the Jewish by the Chris- 
tian Church of the use of Holy Scripture in public 
worship ; 

II. The use of Scripture in the Eucharistic service ; 

III. The gradual development of what may best 
be termed the Choir office (represented by our Order 
for Morning and Evening Prayer), with its Psalms 
and Lessons. 



FROM THE JEWISH CHURCH 3 

IV. We will then consider more particularly the 
use of the Psalter, and 

V. The reading of the Old Testament Scriptures 
in Christian worship. 

VI. Then we may be in a position in a concluding 
lecture to consider some suggestions of a practical 
kind with regard to the Scriptural element in our 
existing services. 

Before entering on our discussion, I may be allowed 
to express, along with my appreciation of the oppor- 
tunity to deal with these subjects in lectures addressed 
primarily to a body of students preparing for the 
sacred ministry, my gratification at the appointment 
on this particular foundation named in honour of the 
bishop under whom I served for eighteen years as a 
presbyter. Looking over the list of my predecessors 
in this lectureship, I see that I am the first of 
Bishop Paddock's clergy to be called upon to deliver 
these lectures. My connection with the diocese of 
Massachusetts was practically coterminous with his 
episcopate. I was crossing the Atlantic on the way 
to this country when he was consecrated in the 
September Ember- week of 1873. I left Massachu- 
setts shortly after the consecration of his illustrious 
successor. Dr. Phillips Brooks. Whatever differences 
between bishop and presbyter those eighteen years 



4 USE OF HOLY SCRIPTURE 

may have seen, they ended certainly in a warm 
friendship, and they witnessed unfailing kindness on 
the bishop's part, and left on my mind the inefface- 
able remembrance of an administration of unblemished 
character, of untiring labour, and of absolute faith- 
fulness to Christ and His Church. I count it a 
privilege thus to pay my tribute of respect and 
affection to the memory of the Right Reverend Dr. 
Benjamin Henry Paddock, after whom this lecture- 
ship is named. 

The use of Scripture in public worship was inher- 
ited by the Christian Church from the Jewish in its 
Temple and Synagogue services. In the Synagogue, 
in the time of our Lord, there seems to have been 
no use of the Psalms,^ but only the reading of lessons 
from the Law and from the Prophets. In the Temple 
worship, on the other hand, the reading of lessons 
found no place ; but Psalms were chanted, one, 
appointed for each day of the week, in connection 
with the offering of the morning sacrifice, and in 
fuller measure at special festivals. The daily Psalms 
were these : ^ 

1 Very elaborate tables for the use of the Psalter according 
to modern custom in the Synagogue, are given in The Prayer 
Book Interleaved (Campion and Beamont), pp. 245-249. 

2 Schiirer, History of the Jewish People in the time of Jesus 
Christ (Eng. trans.), n. i. pp. 290, 291. 



FROM THE JEWISH CHURCH 5 

1st day, Psalm xxiv, "The earth is the Lord's, 
and all that therein is " ; 

2nd day, Psalm xlviii, " Great is the Lord, and 
highly to be praised " ; 

3rd day, Psalm Ixxxii, " God standeth in the con- 
gregation of princes ^ ; 

4th day. Psalm xciv, " O Lord God, to whom 
vengeance belongeth " ; 

5th day, Psalm Ixxxi, "Sing we merrily unto 
God our strength " ; 

6th day, Psalm xciii, " The Lord is king, and 
hath put on glorious apparel " ; 

7th day, Sabbath, Psalm xcii, "It is a good 
thing to give thanks unto the Lord."^ 

Edersheim ^ quotes from the Mishna some fantastic 
and strange reasons for the selection of these Psalms, 
and their appropriation to the different days of the 
week, in connection with the work of the several 
days in the Creation story in Genesis i. He also 
describes the manner of singing the daily Psalm with 
the accompanying ceremonial. When the public 

^ Ps. xcii is marked " For the Sabbath day " in Hebrew. 
This is the only reference to the daily Psalms in the Hebrew 
text LXX marks xxiv, xlviii, xciv, xciii, as in the above 
list ; the old Latin version marks Ixxxi for the 5th day. See 
TJie Book of Pscdrns, with Introduction and Notes^ by A. F. Kirk- 
patrick, p. xxvii. 

2 T}ie Temple and its services^ p. 143. 



6 USE OF HOLY SCRIPTURE 

sacrificial offering was completed, the priests blew 
three blasts with their silver trumpets. Then the 
choir of the Levites, who crowded the fifteen steps 
which led from the Court of Israel to that of the 
Priests, accompanied by instrumental music, began 
the Psalm of the day. The vivid account of the 
worship accompanying the sacrifice given by the Son 
of Sirach at the end of Ecclesiasticus will be remem- 
bered by some. 

When the sacrificial action was complete, 

*' Then shouted the sons of Aaron, 
They sounded the trumpets of beaten work, 
They made a great noise to be heard, 
For a remembrance before the Most High. 
Then all the people together hasted, 
And fell down upon the earth on their faces 
To worship their Lord, the Almighty, God Most High. 
The singers also praised him with their voices; 
In the whole house was there made sweet melody. 
And the people besought the Lord Most High, 
In prayer before him that is merciful. 
Till the worship of the Lord should be ended; 
And so they accomphshed his service. " i 

Besides this daily Psalm, to which on the Sabbath 
were added in the morning the Song of Moses, in 
Deuteronomy xxxii and in the evening his Song in 
Exodus XV, there was in the Second Temple nothing 

1 Ecclus. L 16-19. 



FROM THE JEWISH CHURCH 7 

corresponding with the choir office of the CathoHc 
Church. On special festivals Psalms were chanted 
in the Temple, like the Hallel (Ps. cxiii-cxviii) at 
the Feast of Tabernacles,^ when also the song in 
Isaiah xii was chanted as the water was brought 
from the pool of Siloam. This group of Psalms was 
also sung at the Dedication Feast, as well as in each 
house during and after the paschal meal.^ The 
Pilgrim Songs (cxx-cxxxiv) were sung by companies 
of pilgrims on their way to the Holy City for the 
festivals. 

Dr. Kirkpatrick^ points out that the titles of 
several psalms refer to their liturgical use : " To 
make memorial,^' which is prefixed to Psalms xxxviii 
and Ixx, may indicate that these were sung at the 
offering of incense; "For the thank-offering,'' pre- 
fixed to Psalm c, may mark that it was sung when 
thank-offerings were made. Psalm xxx would seem 
from its title to belong to the Dedication Festival, 
Psalm xxix to the last day of the Feast of Taber- 
nacles. There would seem to have been a much 
larger element of regular choral worship and psal- 

1 See Edersheim, Life and Times of Jesus the Messiah^ vol. ii. 
p. 159. 

* For the manner of using the Hallel at the paschal feast, 
see Plummer on St. Luke xxii. 17, note, p. 495. 

^ Psalms t pp. xxvii, xxviii. 



8 USE OF HOLY SCRIPTURE 

mody in earlier days.^ In spite of modem argu- 
ments or theories, Dr. Sanday says, " I cannot think 
that it has been at all proved that there was no psal- 
mody in the first temple. The simple fact that a 
body of singers (Ezra ii. 41, Neh. vii. 44) returned 
from captivity is strong presumption to the contrary. 
Still less can we believe that the art which had reached 
such high perfection in the Song of Deborah and in 
David's elegy [over Saul and Jonathan] was never em- 
ployed for purposes of devotion until after the Exile.^" 
That this should have been greatly curtailed by the 
time of our Lord will not be surprising when we 
consider the ending of the legitimate priesthood two 
hundred years before ; the oppression of the Jews 
under the Ptolemies, and the profanation of the 
Temple under Antiochus Epiphanes; and further 
that the Maccabees, who did so much for the resto- 
ration of the Temple, were warriors rather than prel- 
ates. Owing to these causes (as in England after 
the Commonwealth and w^ith the Erastian appoint- 
ments under the Georges) the ancient dignity and 
fulness of the divine service was almost lost in 
practice. 

1 For hints of this see Isa. xxx. 29 ; Jer. xxxiii. 11 (a predic- 
tion of its restoration), Amos v. 23, where the noise of the songs, 
and the melody of viols, are connected with the burnt-offering, 
the meal-offering, and the peace-offering. 

2 Inspiration (Barapton Lectures, 1893), p. 251. 



FROM THE JEWISH CHURCH 9 

Synagogue worship apparently originated during 
the Babylonian exile, when the sacrificial worship of 
the Temple was impracticable ; it was continued and 
expanded after the Return, both among the Jews of 
the Dispersion and in Palestine. The Sabbath ser- 
vice consisted in our Lord's time of the recitation of 
the Shema or profession of faith, " Hear, O Israel, 
the Lord our God is one Lord, etc.," of certain pre- 
scribed prayers,^ and of two lessons from the Scrip- 
tures, with an exposition or exhortation founded 
thereon if a teacher were present. The first lesson 
was from the Law, that is, the Pentateuch. This 
was fixed, the Pentateuch being read through once 
in three years. The second lesson from the Prophets 
seems to have been left to the choice of the reader.^ 
This reading was from the earlier or the later 
Prophets ; that is, from the historical books (Joshua 
to Kings) written by chroniclers who commented on 
the records, writing from a distinctly religious point 
of view, or from the Prophets proper. The lesson 

^ For the 18 prayers of the Synagogue (probably of later 
development), see Freeman, Principles of Divine Service^ vol. i. 
ch. i. sec. 3. 

^ The table of lessons from both the Law and the Prophets 
given in Home's Introduction (vol. iii. pt. iii. ch. i. sec. 4, 
pp. 256^ 257), and relied on by Bp. Chr. "Wordsworth in his 
Commentary, seems not to have been in use in our Lord's time. 
Edersheim, Life and Times, i. 444, 452 N. So Schiirer, ii. ii. 81. 



10 USE OF HOLY SCRIPTURE 

from the Prophets is said to have been introduced 
during the time of persecution by Antiochus Epiph- 
anes. The public reading of the Law being then 
forbidden, readings from the Prophets were substi- 
tuted, and these were retained as second lessons 
when the reading of the Law was again permitted.^ 
In pre-exilic times, it may be remembered, provision 
had been made for public reading of Scripture. 
Every seven years at the Feast of Tabernacles 
Deuteronomy was to be read before the assembled 
people. (Deut. xxxi. 10-12.) 

On certain solemn anniversaries special books of 
the Old Testament were read in the Synagogue: 
e,g. of the Hagiographa the five rolls containing 
(1) The Song of Songs, (2) Ruth, (3) Lamentations, 
(4) Ecclesiastes, (5) Esther, were kept separate for 
use respectively at (1) The Passover, (2) Pentecost, 
(3) the ninth of A bib, the day of the destruction 
of the Temple, (4) the Tabernacles, (5) Purim. 

Such, so far as we can learn, was the regular 
Temple and Synagogue use of Scripture in our 
Lord's time. The records of God's dealings with 
His people, and of His words spoken through great 

1 Prayer Book Interleaved^ p. 69. *' The date at which read- 
ings from the Prophets took their place in the synagogues be- 
side the readings from the Law was in any case much later 
than that at which the Psalms were systematically used in the 
central worship of Jerusalem. " Sanday, Inspiration^ p. 252. 



FROM THE JEWISH CHURCH 11 

teachers whom He had raised up, were continually 
rehearsed in the ears of the people for their instruc- 
tion and edification. In the services of both Temple 
and Synagogue our Lord joined with His disciples. 
From the first sabbath day in His public ministry, 
of which a detailed account is given by St. Mark 
(i. 21 sq.), it was Christ's custom, St. Luke tells us, 
to go into the synagogue on the sabbath days and 
to read and expound the Scriptures. (Luke iv. 16 sq. 
and 31, comp. vi. 6, xiii. 10, and Mark vi. 2.) The 
same course was followed later by the Apostles, as 
we read in the Acts. They frequented the syna- 
gogues, and accepted invitations to expound the 
Scriptures and exhort the congregation. (See Acts 
xiii. 14, 44 ; xvii. 2 ; xviii. 4.) They eagerly availed 
themselves of the preparation for Christianity fur- 
nished by the reading of the older Scriptures in the 
synagogues on every sabbath day in every city. (Acts 
XV. 21 ; xiii. 27.) It is naturally in the fourth Gos- 
pel, which narrates more particularly the Judaean 
ministry, that we hear of our Lord in the Temple. 
He went up to Jerusalem for the first Passover of 
His ministry (ii. 13), and again to another feast, 
whether the next year's Passover or some other (v. 1). 
Later He is at the F'east of Tabernacles (vii, viii), 
and seizes, in His teachings in the Temple courts, on 
leading ceremonial observances of the festival, the 



12 USE OF HOLY SCRIPTURE 

morning drawing of water from Siloam and the eve- 
ning illumination, to show their fulfilment, and that 
of the historical events which they commemorated, 
in Himself. It was at the Feast of Dedication that 
He declared Himself the good shepherd that would 
lay down his life for the sheep in conflict with their 
foe (x. 22). The people wonder whether in view of 
the known hostilit}^ of the rulers He will absent 
Himself from the final Passover (xi. 55), at which 
He, our true paschal lamb, was slain to take away 
the sins of the world. After the Ascension, when 
they are waiting for the promised gift of the Spirit, 
and again after Pentecost, the apostles and disciples 
are spoken of as frequenting the Temple, not only 
for teaching (as rabbis holding classes in its courts), 
but for prayer (Luke xxiv. 53 ; Acts ii. 46 ; iii. 1), 
and that, like other devout Israelites, at the time of 
sacrifice. This, the time of the evening sacrifice, is 
the meaning of '' the hour of prayer," the ninth 
hour, i.e., S p. m. 

In what sense, we naturally ask, did the apostles 
and first disciples, after our Lord*'s instructions, hear 
and understand the Old Testament Scriptures, which 
for a long time, remember, remained the only Chris- 
tian Bible? Dr. Armitage Robinson has written, 
" Christianity started upon her mission to the world 
with a book in her hand. That book was not the 



FROM THE JEWISH CHURCH 13 

New Testament, or any part of it. Not a word of 
it had then been written, nor could it at that time 
have seemed hkely that any new writings could ever 
stand on an equality with the sacred book, long 
before completed, which Christianity had inherited 
from Judaism. The scriptures to which the apostles 
appealed were the Old Testament Scriptures. These 
held a unique position among the writings of the 
world. They contained the revelation of God to the 
chosen people of God, the revelation of His nature, 
and of His will for men. The apostles were taught 
by Christ that these scriptures pointed to Him as 
the fulfilment of their prophetic message ; and thus 
on His authority they became the sacred book of the 
Christian Church." ^ 

New light had been shed on the Old Testament 
Scriptures when our Lord after His resurrection 
expounded to the disciples "- the things concerning 
Himself" in the Law, the Prophets, and the Psalms.^ 

1 The Study of the Gospels, ad init. 

2 Our Lord's use of this threefold division of the Old Testa- 
ment, we may observe, shows that He used and sanctioned the 
Jewish Scriptures as in His time they were gathered together. 

(a) It is not certain, however, that the third division (the 
Hagiographa) had by this time been entirely closed. 

{h) Nor does this use and sanction of the Old Testament 
Scriptures as a whole (on which our Lord relied as pointing to 
Himself, John v. 39), involve the pronouncing by Him of any 
judgment upon the authorship or date of particular books. (See 



14 USE OF HOLY SCRIPTURE 

(Luke xxiv. 27, 44, 45.) Alike in figure and in word 
the old Scriptures showed, Jesus pointed out, that 
the Christ must suffer and so enter into His glory. 
Isaac offered in sacrifice, and as it were raised from 
death, received the blessing ; Joseph, sold into bond- 
age, was exalted to be a prince and saviour ; Moses, 
rejected by the people, was their divinely appointed 
leader ; David, persecuted by Saul, became his greater 
successor; Elijah and Jeremiah, famous among the 
prophets, and looked for to return to earth for a 
fiirther ministry, were both persecuted by the reign- 
ing kings ; Israel, the chosen nation, suffered bondage 
in Egypt and exile in Babylon ; all illustrate the law 
of exaltation through suffering, the inevitableness in 
a fallen world of suffering for God's representative 
and witness. The seed of the woman can only gain 
the victory through struggle ; his own heel will be 
wounded in crushing the serpent's head; "the Sei-vant 
of the Lord **' must pour out his soul unto death, — 
then shall he " divide the spoil with the strong." 

Paley, quoted by Kirkpatrick, Library of the Old Testainent^ p. 
105 N., and Ottley, Aspects of the Old Testament, p. 47.) 

Sanday shows how the Law, the Prophets, and the Psalms 
represent three layers or stages in the history of the collection 
of the books of the Old Testament. The Law was complete 
B. c. 444, the Prophets in the 3rd cent. b. c. , the Hagiographa 
not finally till 100 a. d. This last date marks the formal deci- 
sion of the Jewish doctors at Jamnia on the canonicity of cer- 
tain books. Inspiration, lect ii. p. 101. 



FROM THE JEWISH CHURCH 15 

Such great underlying principles of God's dealing 
with man, and therefore with the Son of man ^ (His 
only begotten Son become man), would probably 
have been " the things concerning Himself," in the 
older Scriptures which the Lord pointed out to His 
disciples, rather than any definite predictions of 
detailed incidents in His passion.^ 

Here I may quote the authority of Dr. Liddon, 
who is speaking of Jeremiah as a type of Christ : 
"This does not mean that there are certain resem- 
blances, external, accidental, superficial, between 
these two lives, placed at such widely separated 
periods of history. For typology is not a fanciful 
study of resemblances which may be traced almost 
anywhere, and which mean really nothing when you 
have discovered them : it proceeds upon and presup- 
poses a law of God's government of the world. 
That law is, that God is consistent with Himself 
amid the infinite variety of His work ; that as He 
does not change His mind, the principles upon which 
He governs in one age are surely at work in another, 

1 See the note B on the title " The Son of Man," in Armitage 
Robinson's Study of the Gospels. The note ends (p. GQ\ *' Wher- 
ever He uses the term He speaks not for Himself alone, but 
for * man,' whom He has ' taken upon Himself, to deliver 
him.'" 

2 Compare R. L. Ottley, Aspects of the Old Testament (Bamp- 
ton Lectures, 1897), p. 319. 



16 USE OF HOLY SCRIPTURE 

and that therefore circumstances and characters and 
events will so far repeat themselves that one series 
will be a foreshadowing of another. And when once 
it is understood that Christ our Lord was the high- 
est Goodness in human form, and that by His 
appearance He provoked the antagonism of the 
fiercest wickedness, it will be readily perceived that 
lesser forms of goodness and lesser forms of evil had 
a preparatory relation to these the consummate and 
perfect forms."*' ^ To this may be added a few words 
from Bishop Westcott : " The authority of Christ 
Himself encourages us to search for a deep and 
spiritual meaning under the ordinary words of Scrip- 
ture, which, however, cannot be gained by any arbi- 
trary allegorizing, but only by following patiently 
the course of God's dealings with man."^ 

Whether we examine (I) the leading "Messianic 
prophecies '"* (as they are styled) in the Old Testa- 
ment, or (II) those which are applied to our Lord in 
the Gospels, and especially such as are said to have 
been claimed by Him as fulfilled in Himself, this 
larger view will be seen to be confirmed. It will 
only be possible to point here to a few leading 
instances of both these classes. 

1 " Christ's Tears over Jerusalem," in Sermons on Some Words 
of Christ, p. 242. 
^ IntrodiLction to Study of the Gospels. 



FROM THE JEWISH CHURCH 17 

(I) The promise of the Seed of the woman in 
Genesis iii (the Protevangelium, as it has been com- 
monly and aptly termed) is a general declaration of 
the law of conflict between man and evil, perfectly 
realized in Christ. 

St. Matthew's quotation of Isaiah's prophecy con- 
cerning the child to be born who should be named 
Emmanuel, is a new application of the truth of 
God's presence with His people, realized in deeper 
fashion in the Incarnation. 

In Daniel's vision of "one like unto a son of 
man," to whom is given dominion, and glory, and 
a kingdom all-embracing and everlasting, the prom- 
ise is that the brute kingdoms of force, represented 
by the various wild beasts, shall be superseded by 
the human rule of spirituality and order, realized 
in Christ's kingdom.^ 

" The Servant of the Lord " in the second Isaiah 
primarily stands for Israel as the covenant people, 
God's servant for the world, to bring the nations to 
the knowledge of the truth ; the description passes 
on to Israel's great Representative. 

1 Compare the vision in 2 Esdras xiii, where " the writer of 
the later apocalypse evidently sees a reference to the Messiah 
in the language of his prototype," but where he does not use 
the title " the Son of man," but simply describes the figure as 
*' like unto a man." Stanton, '■^M.QSsidhi'''' Hastings' Dictionary, 
iii. 355 B. 



18 USE OF HOLY SCRIPTURE 

In the same way Psalms like ii and Ixxii may 
tell of the kingdom of Solomon or a successor, 
idealized by the poet who caught sight of God's 
purpose, only partially realized in the monarchs to 
whom immediate reference is made, but to be per- 
fectly fulfilled, and in better and more spiritual ways 
than the Psalmist imagined, in the reign of the 
expected Christ. Or the Psalms, like prophecies of 
the second Isaiah or of Zechariah, may be visions of 
the ideal king's reign, based more directly upon the 
promises to David. 

So with Psalms that we naturally apply to the 
Passion of our Lord : some like Psalm Ixix seem 
to be based on the experience, personal or national, 
of the writer, the description being expanded in 
poetical fashion, so that it may well express the suf- 
fering of the Man of Sorrows ; others like Psalm 
xxii are more probably figurative descriptions of an 
ideal and representative sufferer, God's faithful ser- 
vant and witness. 

(II) Turning to prophecies of the Old Testament 
quoted in the New Testament as fulfilled in our 
Lord, it must be borne in mind that it was the 
custom of Jewish teachers to cite some striking 
phrase in order to illustrate the principle contained 
in the whole context. Catchwords stood for a whole 
passage, the sense of which was called to mind. In 



FROM THE JEWISH CHURCH 19 

this light we may see that the quotations at the 
beginning of St. Matthew's Gospel are not arbitrary 
and fanciful applications to Christ of words which 
were spoken with an entirely different reference. 
The words of Hosea, '* Out of Egypt have I called 
my son,"" are quoted with reference to the flight 
of the Holy Family into Egypt. The point of the 
quotation is that, as the old Israel (God's son by 
adoption as His chosen people) was delivered from 
danger of famine, and led into Egypt, and then 
wonderfully brought back from thence, so God's 
minute providential care was shown in the shelter 
found in Egypt for the Holy Child (His incarnate 
Son) to escape the malice of Herod. 

In the same way in Zechariah's prophecy (quoted 
with reference to the entry into Jerusalem in both 
the first and fourth Gospels), the riding on the ass 
is a striking incident in the picture of the ideal 
king, who comes not as a warrior or with martial 
pomp, but as the prince of peace, displaying moral 
qualities of attractiveness, meek and lowly, reigning 
in righteousness. As Bishop Westcott says,^ the 
stress must be laid not on the literal coincidence, 
but upon the fulfilment of the idea which the sign 
conveyed. The literal coincidence may be regarded, 
in Dr. Arnold's phrase, as a fulfilment ex ahundanti? 

^ On St John xii. 15. 2 Second Sermon on Prophecy. 



20 USE OF HOLY SCRIPTURE 

It may have been intentional on the part of our 
Lord, and pointed to His consciousness of being 
Himself the fulfilment of the prophecy ; it was 
hardly a matter of calculation intended to impress 
the multitude.^ A detailed examination of the 
prophecies which in the Gospels are quoted as ful- 
filled in Christ must be reserved for a note.^ Such 
an examination will, it is believed, sustain the posi- 
tion stated here, namely, that the New Testament 
citation of the Old Testament is, at any rate for 
the most part, fundamental. It is not a piecing 
together of fragmentary types ; but the laying hold 
of great truths concerning God and concerning man, 
which are shown to be perfectly realized and ful- 
filled in Christ the incarnate Son and Word of God, 
the ideal and representative Man. 

When we come to sub-apostolic writers, like Bar- 
nabas and Justin Martyr, who tried to reproduce 
this, we see how far short they fall of the general 
New Testament standard.^ It should be our con- 

1 Prof. A. B.'D&yidsoniHastings^Didionary^art "Prophecy," 
iv. p. 125 B. 

2 See Appendix A, p. 171. 

3 Of the Epistle of Barnabas, probably written in Hadrian's 
reign, Dr. Hort says, it " is a striking example of what the 
apostolic teaching about the old covenant is noi." Judaistic 
Christianity, p. 191. On the difference between these writers 
and those of the New Testament see Stanton's The Jewish and 
the Christian Messiah, ch. v, pp. 189-193. 



FROM THE JEWISH CHURCH 21 

stant endeavour to regain the New Testament point 
of view. " Prophecy," as has been said, " is not in- 
verted history. It was not a reflection beforehand by 
which men could foreknow what was to come. It was 
rather the seed and the germ out of which in due time 
plant and flower and fruit were to be developed." ^ 

It is not, of course, intended to deny that events 
may have been so ordered by God's providence that 
even in minute details prophetic descriptions or 
typical illustrations were fulfilled in our Lord Jesus 
Christ. But it certainly is important that people's 
minds should not be allowed, much less taught, to 
dwell on such coincidences, often fragmentary, as if 
these were the chief fulfilments of prophecy — rather 
than on the great truths which in these details found 
expression. ''I came not to destroy, but to fulfil 
the law and the prophets," said our Lord ; " not one 
jot or one tittle shall pass away till all be fulfilled." ^ 
" Fulfilment," as Dr. Kirkpatrick says, " is the com- 
pletion of what was before imperfect ; it is the real- 

1 Kirkpatrick, Divine Library of the Old Testament , p. 125. 
*' In general, it was more the actual life of Christ that suggested 
to New Testament writers the application to Him of Old Testa- 
ment passages, than a prevalent method of interpreting the 
passages. They saw in His life the full religious meaning of 
the passages, and the question of their original sense or appU- 
cation did not occur to them." Prof. A. B. Davidson, art. 
*' Immanuel." Eastings' Dictionary, ii. p. 456 A. 

2 Matt. V. 17, 18. 



22 USE OF HOLY SCRIPTURE 

ization of what was shadowy ; it is the development 
of what was rudimentary ; it is the union of what 
was isolated and disconnected ; it is the perfect 
growth from the antecedent germ." ^ The meaning of 
the fulfilment of which Christ speaks is shown in the 
illustrations given in close connection with this dec- 
laration in St. Matthew v. The underlying principle 
of earlier commandments is seized on and enforced 
and carried to its full development : e. g.^ the angry 
and contemptuous word, or the spirit of variance, is 
shown to be a breach of the sixth commandment of 
the Decalogue; the unrestrained look, the impure 
desire, to be forbidden by the seven th.^ 

It is the same with the sacrifices of the old law. 
They were not, as is often supposed, directly typical 
of Chrisfs sacrifice ; but in various ways they taught 
the great moral meaning of sacrifice, which in Him 
is fulfilled. Hebrews x, both in its quotation of 
Psalm xl and in its reference to the roll of the law, 
confirms and illustrates this position. Neither in the 
psalm nor in the law is there any direct reference to 
Christ, but to maris duty of obedience, which is 
realized in the Son of man, and to the training in 
obedience which was provided in the Jewish law. 
Christian writers have seen in the details of the 

1 Biv. Libr.,i>. 134. 

2 See Bp. Moorhouse, Tlie Teaching of Christ, p. 85. 



FROM THE JEWISH CHURCH 23 

Levitical ritual applications to Christian mysteries, 
which they have regarded as types. Here again it is 
really the underlying fundamental truth shadowed 
forth in these symbolic ceremonies on which our 
attention should be fastened, however later writers 
may have failed to apprehend this, and have sunk to 
a lower and less worthy system of typical explanation. 
How far, and to what extent, prophecy at its 
greatest height became definitely and exclusively 
Messianic, in the sense that the Messiah^s life and 
work were foreseen in detail by the prophet, is a 
point of much difficulty. In general it seems that 
the prophets' words have an immediate reference to 
their own times, which gains a fuller meaning — its 
fullest — in Christ. All priests, all kings, all prophets, 
all warriors, all sufferers, all righteous men were 
types of Him, the Son of man, who perfectly and 
completely realizes what they variously and imper- 
fectly shadowed forth in life and work. Prophets 
and psalmists doubtless in their visions saw their 
immediate declarations amplified and idealized, so 
that all that Christ came to be and do was prefigured 
in the Jewish Church ; but rather in principle than 
in detail.^ 

1 A valuable discussion of the Jewish Messianic expectation 
— national and personal — wiU be found in Prof. V. H. Stanton's 
article *' Messiah " in Hastings' Dictionary of the Bible. " Before 



24 USE OF HOLY SCRIPTURE 

The Old Testament is the book — or the library — 
of God's chosen people. Israel was to be the school 
of the world, where man should receive his religious 
education, as other nations fulfilled other tasks, and 
made other contributions to the world's development.^ 
The fundamental principles of the growing revela- 
tion vouchsafed to Israel find their realization in 
Christ, the Son of David, the seed of Abraham, the 
Son of man, the incarnate Son of God. 

There are, it may be said, four great ideas around 
which the growing revelation circles, which find their 
consummation in Christ. 

1. On the divine side is the promise, often re- 
peated, of the presence of the Lord in the midst of 
His people, to be their King and Lawgiver, their 
Defender and Judge. 



the historical realization in Jesus Christ, and apart from belief 
in Him, it must have been extremely difficult to combine the 
idea of suffering with the conception of the promised king 
derived from the representations of Old Testament prophecy 
generally. It can have been possible at all only for men of 
unusual depth of spiritual insight and sympathy with the sor- 
rows of their people." Vol. iii. p. 355 A. 

1 This is an Athanasian idea. De Incarnatione, 12. "For 
neither was the Law for the Jews alone, nor were the Prophets 
sent for them only, but, though sent to the Jews and persecuted 
by the Jews, they were for aU the world a holy school of the 
knowledge of God and the conduct of the soul." Archibald 
Robertson's translation in Nicene Fathers, vol. iv. p. 43. 



FROM THE JEWISH CHURCH 25 

2. On the more distinctly human side there are 
what may be called the three great charters of the 
Old Testament : First, the promise to Abraham, 
that in his seed all the nations should be blessed. 
(Gen. xii. 3, xxii. 18.) Second, the Mosaic charter in 
Exodus xix, having an ethical and spiritual aspect, 
promising to the people of Israel, " If ye will obey 
my voice indeed, and keep my covenant, then ye 
shall be a peculiar treasure unto me from among all 
peoples ; for all the earth is mine ; and ye shall be 
unto me a kingdom of priests, and an holy nation." 
Third, the promise to David through Nathan in 
2 Sam. vii, " I will set up thy seed after thee, and 
I will establish his kingdom. ... I will be his father 
and he shall be my son." 

Round these great promises Jewish thought and 
prophetic teaching crystallized. These root ideas 
were gradually developed with increasing spiritual 
apprehension. One great group of prophecies would 
fall under the head of the promise of God's presence 
among His people, fulfilled in more wondrous and 
blessed fashion than they ever imagined in the per- 
sonal incarnation of the Son or Word of God. The 
Lord, their covenant God, is represented as coming 
to His people, not only in the word of His prophets 
or in wonderful works that He accomplishes on their 
behalf, but in a more personal and objective manner 



26 USE OF HOLY SCRIPTURE 

to visit His temple, to dwell in Jerusalem. His 
coming is a day of judgment, it brings salvation to 
His people. (Amos iv. 12, Isa. ii.) At other times 
the Lord is manifested in the Davidic king, His 
representative, who, because of God's presence with 
him, may even be called by Divine names.^ 

In the New Testament both these classes of pas- 
sages are interpreted in a Messianic sense. " To 
New Testament writers Christ had approved Him- 
self as God manifest in the flesh, and even such 
passages as were spoken by the Old Testament writer 
of Jehovah are regarded as fulfilled in Him and 
spoken of Him, for no distinction was drawn between 
these two things.""^ Accordingly the Baptist pre- 
paring the way of Christ is recognized as the mes- 
senger who goes before the face of Jehovah ; ^ and 
words spoken, as in Psalms cii, of Jehovah as the 
eternal Creator and Upholder of the universe are 

1 See Prof. A. B. Davidson in Hastings' Dictionary, iv. p. 122 
A. Compare Ottley: " Both elements [of the Davidic king 
and the self-manifesting Jehovah] enter into the general cur- 
rent of Messianic thought, but they find fulfilment and mutual 
adjustment only in the person of Jesus Christ. In Ezek. xxxiv. 
11, 24 we find an instance of the juxtaposition of the two ideas. 
In this and in other instances it is evident that there were 
parallel streams of prediction which, owing to necessary limita- 
tions in the prophetic faculty, were not brought into combina- 
tion." Art. *' Incarnation,*' in Eastings'' Dictionary ^ ii. p. 459 A. 

^ Davidson, as quoted above. 

8 Isa. xl. 1-11, Mark i. 2. 



FROM THE JEWISH CHURCH 27 

applied at the beginning of the Hebrews to our Lord 
Jesus Christ, the only begotten Son of God made 
man, by whom indeed as the Father's agent all things 
at the first were made, and in whom as the Father's 
representative God draws near to His people.^ 

II. Under the first great charter, the promise to 
Abraham, there was gradually developed the idea 
of Israel as the Servant of the Lord to bring the na- 
tions to the knowledge of God. Israel is to conquer 
and rule, but to conquer through suffering, to rule 
through spiritual influence. 

These ethical conceptions are more clearly de- 
veloped in the description of Israel as a kingdom of 
priests, and in the individual picture of the ideally 
righteous man which is continually presented in the 
Psalms. From an external holiness in the observance 
of ceremonial precepts there is built up the true 
conception of a man after God's own heart, meditat- 

1 Ps. cii. 25-27, Heb. i. 10-12. See Westcott's note in 
Epistle to the Helrews, p. 28 : " The psalm itself is the appeal of 
an exile to the Lord, in which out of the depth of distress he 
confidently looks for the personal intervention of Jehovah for 
the restoration of Zion. The application to the Incarnate Son 
of words addressed to Jehovah rests on the essential conception 
of the relation of Jehovah to His people. The Covenant leads 
up to the Incarnation. And historically it was through the 
identification of the coming of Christ with the coming of the 
Lord, that the Apostles were led to the perception of His true 
Di\init7. Comp. Acts ii. 16 ff., 21, 36 ; iv. 10, 12, ix. 20." 



28 USE OF HOLY SCRIPTURE 

ing in His law, doing justly and loving mercy, and 
walking humbly with his God. 

The Davidic king who should reign in righteous- 
ness, who should so truly represent the Lord that he 
might be called by His name, who should be His son 
(Psalm ii), is a constant subject of prophecy. The 
comparison of the actual condition of the people and 
the kingdom with the great principles of morals 
enunciated by God, and with the great conceptions 
of Israel's vocation, led the people to look forward 
to One in whom God's word would be truly realized. 
In a personal Messiah, as the representative of Israel, 
prophets and people gradually came to see that 
Israel's vocation marked out in these great charters 
would find adequate and full realization. Speaking 
of the expectation of the King to come, Prof. George 
Adam Smith says, " Each age, of course, expected 
him in the qualities of power and character needed 
for its own troubles, and the ideal changed from 
glory unto glory. From valour and victory in war, 
it became peace and good government, care for the 
poor and oppressed, sympathy with the sufferings 
of the whole people, but especially of the righteous 
among them, with fidelity to the truth delivered 
unto the fathers, and finally a conscience for the 
people's sin, a bearing of their punishment, and a 
travail for their spiritual redemption. But all these 



FROM THE JEWISH CHURCH 29 

qualities and functions were gathered upon an indi- 
vidual — a Victor, a King, a Prophet, a Martyr, a 
Servant of the Lord."'^ 

" In a sense, great part of the Old Testament is 
Messianic. For it is just the peculiarity of the Old 
Testament that it struck out lofty moral and re- 
demptive ideals, on occasions the most diverse, and 
in connection with personages and in circumstances 
very various. These ideals were ultimately combined 
together to express the being of Him who was the 
ideal on all sides. But this Messianic of the Old 
Testament was, so to speak, unconscious. The 
writers had not the future king in their minds. 
They were speaking of other persons, or they were 
uttering presentiments, or what seemed to them 
religious necessities, or projecting forward brilliant 
spiritual hopes and anticipations. . . . Further, they 
had received the hope of the great deliverer, and he 
became a centre around whom the ideals, whether of 
glory or holiness or even of suffering, could be 
gathered, and they attached them to him." ^ 

We have been led to consider the way in which, 
with the light thrown on them by our Lord's exposi- 
tion, the apostles and the early Christians (whom 

^ The Tvjelve Prophets^ vol. i. p. 410. 

2 Prof. A. B. Davidson, on " Prophecy " in Hastings' Dic- 
tionary, iv. 124t. 



30 USE OF HOLY SCRIPTURE 

they in turn instructed) would have understood the 
Old Testament Scriptures as they heard them read in 
the synagogues which they frequented, or in their 
own assemblies for distinctively Christian worship. 
" They turned again, ^as Jesus had taught them to 
do,^ to their ancient Scriptures, and read them with 
new eyes. They found scattered there the elements 
of a relatively complete ideal which had been per- 
fectly fulfilled in Jesus. The process by which they 
combined them was uncritical, and was to a large 
extent performed unconsciously, but the result was 
in harmony with essential truth." ^ 

The gradual development of God's revelation, as 
men were able to receive it, we shall have an oppor- 
tunity of considering further in a later lecture. My 
point now is to show that in a very true sense the 
New Testament lies hid in the Old Testament, that 
the Old Testament is unfolded in the New ; that all 
the older Scriptures point to Christ, not by arbitrary 
and fragmentary types, but by the proclamation of 
fundamental truths which find in Him their realiza- 
tion, and that this is what we are chiefly to fasten 
our attention on, the perfect fulfilment in Christ our 
Lord of the underlying truths and principles exem- 

1 Mark xii. 10, 24, with Matt. xxi. 42, xxii. 29 ; Mark xiv. 
49, with Matt. xxvi. 54, Luke iv. 17, John v. 39, &c. 

2 Stanton, art. " Messiah," in Hastings' Dictionary » iii. 356. 



FROM THE JEWISH CHURCH 31 

plified in prophetic descriptions. So Dr. Illingworth 
^vl'ites in Reason and Revelation,^ summing up a help- 
ful passage on the appeal to Prophecy in the light 
of modern criticism : " Seen in this light, the partic- 
ular prophecies, which have always been regarded in 
the Christian Church as Messianic, retain their tra- 
ditional character. For however clearly they may 
be shown to be primarily concerned with contem- 
porary persons and events, these persons and events 
were stages in the development of the great Messianic 
history; partial anticipations, and therefore types 
of the complete realization which was still to come, 
and in coming to appropriate the whole prophetic 
argument to itself. Thus the mode in which we 
regard the evidence of prophecy may be somewhat al- 
tered; but the weight of the evidence, so far from being 
diminished by the alteration, is immensely increased."" ^ 
Such considerations concerning Messianic prophe- 
cies and types seem to me valuable and important in 
two ways. 

1 Page 159. 

2 "It is noticeable, in regard to the Messianic hope in its 
earlier stages, that the actual history of Israel itself gives birth 
to Messianic conceptions, e.g., the Exodus from Egypt helped 
to give form and colour to the natural expectations of future 
dehverance from foes and oppressors ; the rise of prophecy and 
of the kingdom suggested the image of an ideal prophet and a 
righteous king." — R. L. Ottley, art. *' Incarnation," ^asimgs' 
Dictionary, ii. 459 A. 



32 USE OF HOLY SCRIPTURE 

First, This view that I have presented avoids 
what repels many people in our day as fanciful and 
arbitrary, if not petty, in the treatment of types, 
and offers them instead a reasonable and broad 
explanation. 

Secondly, It reminds us that the great principles 
of the Old Testament, which were perfectly realized 
by our Lord, last on for us. They belong to the 
Son of man, because they belong to man ; they be- 
long to all sons of men, because they belong to the 
Son of man. Again to quote Dr. Kirkpatrick, 
" Fulfilment does not exhaust prophecy. It inter- 
prets it, and gathers up its scattered elements into a 
new combination, possessing fresh and abiding and 
ever-increasing significance."'^ Thus are the sacred 
writings of the old dispensation profitable for teach- 
ing, for reproof, for correction, for discipline in 
righteousness ; thus are they able to make us, as 
well as Timothy and the early Christians, wise unto 
salvation through faith in Christ Jesus.^ 

1 Divine Library of the Old Testament, p. 125. 

2 2 Tim. iii. 15, 16. 



LECTURE II 

THE USE OF HOLY SCRIPTURE IN THE 
EUCHARISTIC SERVICE 

We pass from the worship of the Jewish Church in 
which our Lord took part, and which the apostles 
continued to attend even after the Day of Pentecost, 
to the worship which is distinctively Christian. Of 
this, in the earliest days, our contemporary evidence 
is but scantyj and we must be content with inferences 
from such hints as are given. The first disciples, 
we are told, " continued stedfastly with one accord 
in the temple, and breaking bread at home, they 
did take their food with gladness and singleness of 
heart, praising God, and having favour with all the 
people.'' (Acts ii. 46, 47.) 

The conjunction a few verses earlier of "the break- 
ing of bread " with " the prayers "" seems to show 
that " the breaking of bread " included, at least, 
the sacred meal of the Eucharist. In the first days 
apparently at Jerusalem believers gathered together 

3 33 



34 USE OF HOLY SCRIPTURE 

in companies for their common meal each evening, as 
the Twelve had been accustomed to have a daily meal 
with our Lord. This common meal, as Mr. Rack- 
ham says, " must have held a central place in their 
life. It was the bond of fellowship ; it gave oppor- 
tunity for common worship and mutual instruction 
and exhortation ; it provided sustenance for the 
poorer members of society, like the widows."" ^ The 
Eucharist probably formed a part — the climax — 
of this common meal, which in itself had a religious 
character. Our Lord's words at the institution were 
understood by the apostles as a command to " do 
this" as often as they ate and drank together as a 
society.^ 

As the Church grew, two changes seem to have 
naturally come about. (1) The daily meal became 
impracticable. The Agape became a less frequent, 
probably a weekly, gathering, ordinarily on Satur- 
day evening. (2) Owing to abuses, which followed 
the gradual fading of the sacred character of the 
whole meal, the Eucharist was separated from the 
Agape, the former being celebrated early on Sunday 
morning, often after the Saturday night vigil, the 
latter being after a time removed to a later hour 

1 Exposition of the Acts of the Apostles ^ by Richard B. Rack- 
ham, in Oxford Commentaries, p. 37. 

2 Ibid., p. 38. 



IN THE EUCHARISTIC SERVICE 35 

on the Lord's Day.^ This is the arrangement which 
Pliny's well-known letter (a. d. 104) would seem to 
imply. The Christians, he tells Trajan, were accus- 
tomed to meet on a set day before it was light, and 
sing a hymn together alternately to Christ as God, 
and to bind themselves by an oath (or sacrament — 
the pledge was probably involved in the sacrament 
as we would use the word) to commit no crime; 
" which things being done, they were wont to depart, 
and to meet again to take food in common." ^ 



In these early days, and for a considerable time, 
the Eucharist was the one distinctive Christian ser- 
vice to which all disciples would gather. As such 
it absorbed, or gathered round itself, all the different 
elements of worship.^ Among these the reading of 
the Scriptures held a prominent place in the intro- 
ductory part of the service, in what would later be 

1 For a popular account of the relation of the Agape to the 
Eucharist, see Dr. Bright's Some Aspects of Primitive Church 
Life, pp. 106-109 ; and for a fuller discussion see Appendix C in 
Hort and Mayor's edition of the Seventh Book of Clement's 
Stromateis. 

2 The correspondence between Pliny and Trajan is given in 
Eus. E. H. iii. 33. Nicene Fathers (2nd series), vol. 1. pp. 
164-166, 

2 Journal of Theological Studies, Jan. 1903, p. 162. 



36 USE OF HOLY SCRIPTURE 

styled the Mass of the Catechumens. " The memoirs 
of the Apostles, or the writings of the Prophets, 
are read as long as time permits ; then, when the 
reader has ceased, the president verbally instructs 
and exhorts to the imitation of these good things.*" 
So Justin Martyr (a. d. 140), in his Apology^ de- 
scribes the procedure at the beginning of the Sunday 
Eucharist. The reading of lessons from the Law 
and the Prophets was naturally taken over from the 
Synagogue, and the Old Testament lection was for 
long retained. Martene quotes a liturgical writer 
in the middle of the sixth century as making this 
comment in an exposition of the office : " The Pro- 
phetic lesson (to wit, that of the Old Testament) 
keeps its due place, rebuking evil things and an- 
nouncing future, that we may understand that He 
is the same God who thundered in the Prophets 
as who taught in the Apostle, and shone forth in 
the brightness of the Gospel.^' ^ By degrees the Old 
Testament reading was generally dropped. A trace 
of it remains in our Prayer Book, in the occasional 
use of a portion of Scripture from the Prophets 
for the Epistle, as on Ash Wednesday, the Monday 
and Tuesday before Easter, and on the Sunday 
before Advent. 

1 I. 67. 

2 Scudamore, Notitia Eitcharistica, ch. vi, sec. ii. 



IN THE EUCHARISTIC SERVICE 37 

To the Old Testament lessons, from the Law and 
the Prophets, would be added as opportunity offered 
letters written by Apostles to the particular Church 
or congregation of Christians, or to a neighbouring 
Church, these letters being handed on from one to 
another, as St. Paul gave directions in the case of 
Colosse and Laodicea.^ In this way apostolic writ- 
ings gradually came to be added to the writings of 
the older dispensation. It may be worth while to 
pause here and note the gradual formation of the 
New Testament canon, which seems to have grown 
from the selection of writings which were to be read 
along with the older Scriptures in the public assem- 
blies of the faithful.2 The early Christians were 
familiar with the Jewish canon which marked off cer- 
tain writings from others, as containing in a special 
sense the Word of God. To these they by degrees 
added writings of their own spiritual teachers, sifting 
those which they put in the first place of authority 
from others, as the Jews had done.^ This determi- 
nation was of course only gradually accomplished, and 
lists varied for a time in different churches.* The 

1 Col. iv. 16. 

2 The Council of Laodicea (a. d. 363) gave a list of books 
*' which should be read in the church," including all our present 
canon, except the Revelation. 

3 Smith's Dictionary of the Bible, i. 511 A. 

* (a) In the Muratorian fragment, a. d. 200, we have the 



38 USE OF HOLY SCRIPTURE 

list was determined by a twofold test, objective and 
subjective : (1) Inquiry was made as to the author- 
ship of a book ; was it the writing of an apostle or 
an immediate disciple of the apostles ? The special 
authority of the apostles rests on their having been 
themselves taught by our Lord, and bearing witness 
to that which they had seen and heard, and on their 
having received special gifts of the Holy Spirit for 
their work as the founders under Christ of the Church ; 
they are thought of as vouching for the testimony of 
their immediate disciples. 

(2) Further, in subordination to the first test, the 
writing must approve itself to the spiritual conscious- 
oldest list of books of the New Testament, which includes the 
four Gospels, Acts, thirteen Epistles of St. Paul (this would omit 
Hebrews), and 1 Peter and 1 John. 

(b) Eusebius, a. d. 300, included in the avriAeyo/jLeva, i. e., dis- 
puted books, commonly but not universally accepted, James, 
Jude, 2 Peter, 2 and 3 John, Revelation. E. H. iii. 25. See 
McGiifert's note in Nicene Fathers, vol. i. pp. 155, 156. 

(c) In the West a Synod of Carthage, at which St. Augustine 
was present, probably in 397 (perhaps earlier), prohibited the 
reading in church of any but canonical books, and gave a Ust 
exactly corresponding with our own, not only in contents but 
in the order of the books. With this Hst agree those in the 
East of Athanasius (d. 373) and Epiphanius (403). Cyril of 
Jerusalem (d. 386) and Gregory Nazianzen (392) differ from it 
only in the omission of the Apocalypse. The Syrian canon of 
Chrysostom (d. 407) and others omitted 2 Peter, Jude, 2 and 3 
John, and Revelation. See Westcott's Canon of the New Testor 
mentj pp. 435-439 ; Sanday, Inspiration, lect i. pp. 8-10. 



IN THE EUCHARISTIC SERVICE 39 

ness of the Christian Church. The Spirit taught the 
body of the faithful to recognize the utterances of 
the Spirit in apostoHc writers. Spiritual things were 
spiritually judged and discerned. As the Dean of 
Westminster puts it in his valuable little book on 
" The Study of the Gospels,'' i " Church decrees did 
not create the canon ; they only registered at length 
the completion of the long process by which the 
instinct of the Church under the Divine guidance 
had come to recognize certain books."" 

To return. We have seen the development of the 
liturgical "Epistle," or "Apostle,'"* as it was com- 
monly termed in older days. Earlier in origin in its 
most rudimentary form, while later in its full develop- 
ment, was the Gospel. At first narratives of the 
Lord"*s life and teaching were probably orally deliv- 
ered. Then these narratives committed to writing 
were read, gradually assuming the shape of our 
four Gospels. Difficult as are the questions con- 
cerning the composition of the Synoptic Gospels 
and their relation one to another. Dr. Sanday claims 
that he " can speak with great confidence "*"* when 
he asserts "that the great mass of the narrative 
of the first three Gospels took its shape before the 
destruction of Jerusalem, that is, within less than 

1 Page 6 ; compare Sanday, Inspiration^ lect. i. p. 53. 



40 USE OF HOLY SCRIPTURE 

forty years of the events."" ^ With reference to the 
fourth Gospel, Dr. Sanday (who has made the book 
a special study) holds that its narrative also, " when- 
ever it was set down upon paper, assumed substan- 
tially the shape in which we have it under conditions 
similar to those which lie behind the Synoptic Gos- 
pels, and bearing even stronger marks of originality 
and nearness to the facts.**' ^ 

In his interesting book The Risen Master,^ the 
late Mr. Latham suggests that " the earliest written 
records " of our Lord's life " were isolated passages, 
of about the length of our Gospels in our Liturgy ; '' 
that these " sections " were drawn up in a condensed 
form partly because parchment was expensive, and 
partly because they were intended to be learned by 
heart. This conjecture would help to solve a good 
many diificulties concerning the Gospels as we have 
them, into which these sections were incorporated ; 
e. g.^ the appearance in different Gospels, or in dif- 
ferent manuscripts, of the same narrative in different 
places. 

In the Liturgy the Epistle precedes the Gospel, 
both as historically earlier, and in order to give to 
the Gospel the place of dignity, marking the climax 
of God's revelation. As the record of the life and 

1 Inspiration, p. 283. 2 ju^^^ p. ggy. 

3 Pages 221, 222, 232. 



IN THE EUCHARISTIC SERVICE 41 

teaching of the incarnate Son of God, the Gospel 
naturally held a place of pre-eminent honour among 
the Scriptures that were read. Up to this other 
Scriptures led, the Law, the Prophecy, the Apostle. 
Round it were gathered Psalms, corresponding with 
the later gradual. ^ " We heard,'' says St. Augustine, 
" the first lesson of the' Apostle [1 Tim. i. 15, 16, 
' This is a faithful saying, and worthy of all men to 
be received '] ; we next sang a Psalm [xcv. 6, 2, ' O 
come let us worship and fall down '] ; after this the 
Gospel lesson showed the cleansing of the ten lepers 
[Luke xvii. 12-19]." (Serm. clxxvi. 1.) 

Some will recall the striking account of the Eucha- 
rist in Marius the Epicurean, a sentence of which I 
venture to quote here, as fitting in with what has 
been said both in this lecture and in the first. After 
speaking of the other sacred readings, " with bursts 
of chanted invocation between, for fuller light on a 
difficult path," "last of all" (says Mr. Pater), "came 
a narrative, in a form which every one appeared to 
know by heart, with a thousand tender memories, 
and which displayed, in all the vividness of a picture 
for the eye, the mournful figure of him, towards 

1 For the psalms and hymns which preceded and followed the 

Eucharistic lessons, see Scudamore, Notitia Eucharistica, ch. vi, 
sec. ii and v. The Gradual (psalmus gradualis) was so called 
because it was sung from the steps of the Epistle ambo or pulpit. 
Duchesne, Christian Worship (E. T.), p. 114. 



42 USE OF HOLY SCRIPTURE 

whom the intention of this whole act of worship was 
directed — a figure which seemed to have absorbed, 
like a tincture of deep dyes into his vesture all that 
was deep-felt and impassioned in the experience of 
the past." (Pp. 370, 371.) 

In the Apostolic Constitutions it is ordered, " Let 
the reader stand upon some high place ; let him read 
the books of Moses, of Joshua the son of Nun, of the 
Judges, and of the Kings and of the Chronicles, and 
those written after the return from Captivity ; and 
besides these, the books of Job and of Solomon 
and of the sixteen Prophets. When there have been 
two lessons read, let some other person sing the 
hymns of David, and let the people join at the con- 
clusions of the verses. Afterwards let our Acts be 
read, and the Epistles of Paul our fellow-worker 
which he sent to the Churches under the guidance 
of the Lloly Spirit ; and afterwards let a deacon or 
a presbyter read the Gospels." ^ In these same 
directions, and by Sozomen,^ we are told of all, both 
clergy and people, standing when the Gospel was 
read ; by St. Jerome of tapers being then lighted ; ^ 
by St. Chrysostom of a doxology being sung.* Sozo- 

1 Apost. Const. II. Ivii (Ante-Nicene Lib. , xvii. p. 84) ; comp. 
VIII. V (A. N. L, 216). Lagarde (1862), pp. 85, 239. 

2 Eccl. Hist. vii. 19 {Nicene Fathers (2nd series), ii. p. 390). 
8 Against Vigilantius^ 7 (Nicene Fathers (2nd series), vi. 
* 0pp. t. viii. p. 720 (Gaume). 



IN THE EUCHARISTIC SERVICE 43 

men's words are worth quoting. Enumerating vary- 
ing customs and traditions in different Churches (for 
the sake of which, he says, Poly carp and Victor^ faith- 
fully and justly assumed that there ought to be no 
separation one from another among those who were 
agreed in the essentials of worship), Sozomen says : 
"Another strange custom prevails at Alexandria, 
which I have never witnessed or heard of elsewhere, 
and this is, that when the Gospel is read the bishop 
does not rise from his seat. The archdeacon alone 
reads the Gospel in this city, whereas in some places 
it is read by the deacons, and in many Churches only 
by the priests ; while on noted days it is read by the 
bishops, as for instance at Constantinople on the 
first day of the festival of the Resurrection.'"* 

All this, let me point out, has its significance for 
all time, and for ourselves. The reading of the 
Scriptures (with which naturally follows some expo- 
sition of their meaning, or exhortation based upon 
them) is an integral part of the Eucharistic service. 
The communication of Truth must accompany the 
ministration of Grace. The presentation of the 
model of our life naturally precedes the offering of 
the mould in which our lives are to be re-cast after 
the perfect pattern. We must learn what we should 
be, ere we can profitably seek and use the means of 

1 For Victor, Sozomen must mean Anicetus. 



44 USE OF HOLY SCRIPTURE 

help and transformation. This relation of Scripture 
and Sacrament, as embodying respectively the revela- 
tion of Truth and the gift of Grace, needs to be 
kept in mind. It should serve as a safeguard against 
the dangerous tendency to regard and approach 
sacraments in a mechanical fashion. It will suggest 
rules or hints for the devotional use of the appointed 
Scriptures in preparation for receiving the Com- 
munion. There must be a feeding of the mind on 
God's Word of instruction, as well as a strengthening 
and refi'eshing of our spiritual powers by contact 
with the renewed humanity of our Head and Saviour. 
So the author of the Imitation says : 

" Two things in this hfe above all I feel I need. 
Without which I could scarcely bear these days of misery. 
Here, in the prison of the body pent, 
I know it, I need two, — 
Food, hght 

Therefore hast Thou given me in my weakness 
Thy holy body to refresh my mind and mortal frame ; 
Thou hast set up Thy word, a lantern for my feet 
Robbed of these two, I cannot live aright 
My soul's light is God's word. 
My bread of Hfe — Thy sacrament " ^ 

" This is life eternal, that they may know thee, the 
only true God, and Jesus Christ whom thou hast 
sent.'"* (St. John xvii. 2.) " That passage " from our 
Lord's High Priestly Prayer, says Archdeacon Free- 

1 Bk. III. eh. xi (3fusica Ecclesiastica). 



IN THE EUCHARISTIC SERVICE 45 

man in his Principles of Divine Service,''- "is the 
Church's warrant to the end of time, for making 
much of Divine knowledge, as the proper comple- 
ment, the involved accessory, to sacramental recep- 
tion of Christ.'' 

With increased frequency of Communion let me 
urge very earnestly the importance (both for the 
clergy and for lay people) of some kind of medita- 
tion, especially on the Gospels, as giving the climax 
of God's revelation. "What Jesus was, God is." 
What Jesus was while He was on the earth, as His 
life is pourtrayed in the Gospels, that God is. " He 
that hath seen me," He Himself declared, " hath seen 
the Father," ^ that which we really desire and need 
to know about God, His character and moral being, 
the way in which He regards the world and us. The 
moral glory of God — His truth, His love. His 
justice. His purity — shines forth in the face of 
Jesus Christ, says St. Paul.^ And "What Jesus 
was, man should be," and by His help may more and 
more become. His grace being pledged to us in the 
sacraments of His Church, whereby through the 
operation of His Spirit we are made partakers of His 
renewed humanity. 

Or again, if we think of the Eucharist more par- 
ticularly on its sacrificial side, as the appointed 

1 Vol. i. p. 349. 2 John xiv. 9. 3 g Cor. iv. 6. 



46 USE OF HOLY SCRIPTURE 

memorial of our Lord's passion, wherein we show 
forth and glory in His victorious death, the reading 
of the Scriptures has its place, and is a natural part 
of the service ; whether the narrative of His life and 
death, or the precepts of God's will perfectly fulfilled 
in His obedience unto death, which (let us always 
remember) is the essence of His sacrifice. 

The arrangements of the Holy Place of the Taber- 
nacle recall and illustrate the relation of Scripture 
and Sacrament, of Gospel and Eucharist. On one 
side of the altar of incense was the seven-branched 
candlestick, on the other the table of the shew bread. 
Within the ark itself, according to the writer to the 
Hebrews,^ were laid up as treasures, along with 
Aaron's rod that blossomed (the figure of the legiti- 
mate priesthood), the tables of the law, and the pot 
of manna, the symbols respectively of light and 
strength. Taught by Scripture and fed by Sacra- 
ment, we are to press on until at last within the veil 
we behold the King in His beauty, and then the 
promise is, " We shall be like Him ; for we shall see 
Him even as He is.'' ^ 

1 Heb. ix. 4. I follow the author of the Epistle in placing 
all these treasures within the ark. From the Old Testament 
references it may be that only the tables of the covenant were 
within, the rod and the pot of manna being laid up alongside 
of the ark, "before the testimony." 

2 1 John iii. % 



IN THE EUCHARISTIC SERVICE 47 

II 

We turn from the place of Scripture reading in 
the Eucharistic service to provisions for its orderly 
reading. " From the time of Pope Damasus (a. d. 
400) the ecclesiastical writers first begin to refer to 
fixed lections from Holy Scripture."^ The Comes 
or lectionary was a well-known directory at the end 
of the fifth century, arranged either by St. Jerome 
(to whom it is commonly ascribed) or by some 
person of authority living in or near Rome about the 
same time.^ The Epistles and Gospels for Sundays 
and Holy-days in our Prayer Book (which with a 
very few changes are the same as in the Sarum 
missal) follow this arrangement of the fifth century, 
more closely than does the present Roman use.^ 

The general principle of the selection (commonly, 
though not perhaps always, perceptible) seems to be 
this. In the earlier, and as we may call it the 
doctrinal, half of the Christian Year, from Advent to 
Trinity, the appointed Gospels set before us declara- 
tions or illustrations of the great facts of our creed 
commemorated at the different seasons, and the 
Epistle is adapted to the Gospel or to the season. 

1 Freeman, Principles, ii. 415. 

2 W. H. Frere, A new history of the Booh of Common Prayer> 
p. 465. 

3 See Freeman, ii. 414. 



48 USE OF HOLY SCRIPTURE 

In the second, or practical, half of the year (for the 
Sundays after Trinity, as we describe them) the 
Epistles take the lead, so to speak, with teaching 
concerning the Christian life, which the Gospels for 
the most part serve to illustrate. It will be seen at 
once that for the Sundays after Trinity the Epistles 
follow a regular course, being taken from different 
writers in order, St. John, St. Peter, and St. Paul, 
and from St. Paul's general Epistles in the order in 
which they stand in our ordinary Bibles. The Gos- 
pels for this part of the year, recounting parables, or 
miracles, or conversations of our Lord, have no such 
sequence, but seem to be chosen (as I have said) to 
illustrate a leading theme of the Epistle. Take for 
example the first three Sundays after Trinity. On 
the first the parable of Dives and Lazarus follows 
St. John's teaching concerning love of the brethren ; 
on the second, the excuses made by the bidden but 
unwilling guests are a contrast to the loving obedi- 
ence taught in the Epistle ; on the third the rejoicing 
over the lost and found illustrates the sympathy in 
trial of which St. Peter speaks. 

In the Greek Church for the Epistles from Easter 
to Trinity the Acts of the Apostles are read ; during 
the remainder of the year the Apostolic Epistles are 
taken in consecutive order. Their Gospels are selected 
from St. John from Easter to Pentecost, from St. 



IN THE EUCHARISTIC SERVICE 49 

Matthew from Pentecost to Holy Cross (Sept. 14), 
from St. Luke from Holy Cross to Septuagesima ; 
St. Mark is read in Lent, and is also fitted in for 
lesser days in the latter part of St. Matthew's term.^ 
It will be noticed that our Western custom agrees 
with the Eastern rule in assigning the fourth Gospel 
to the Easter season ; it will also be noted how few 
are the Gospels taken from St. Mark ; in our order 
only two Sundays in the whole year (the Seventh 
and Twelfth after Trinity) are so provided for, along 
with Ascension Day, and two days in Holy Week, 
when the Passion is read according to each of the 
four Evangelists. 

The advantages of the fourfold Gospel we must 
all feel greatly to outweigh any harmonistic or other 
perplexities that it involves, in the richer and fuller 
portraiture of the perfect Life which is so presented, 
viewed from different standpoints, mental and spir- 
itual. May not these very variations in the concep- 
tion and representation of the One Figure remind us, 
and specially at the Eucharist (where all by partak- 
ing of the one loaf, one body, become one loaf, one 
body^) of the large-hearted and generous welcome 
that should be extended to persons of varying opin- 
ions within the limits of the Catholic faith ? Men 

1 See Dictionary of Christian Antiquity , art. " Lectionary. " 

2 1 Cor. X. 17. 

4 



50 USE OF HOLY SCRIPTURE 

come from every quarter, all entering (be it noted) 
through the appointed gates, and bringing each his 
own contribution of homage and tribute to the 
sovereign Lord of all.-^ 

The Eastern arrangement of reading at the Eu- 
charist one Evangelist for a succession of weeks (the 
plan which is followed in our daily lessons) suggests 
a recommendation (the value of which is confirmed 
by experience), that in courses of Lent and Holy 
Week sermons we might with profit more frequently 
preach the Passion according to one or other of the 
Evangelists, instead of attempting a harmony of the 
different narratives, or promiscuously fastening on 
events and mysteries, peculiar to one or common to 
all, without consideration of their place and signifi- 
cance each in its own story. This suggestion would 
apply, of course, to other portions of the Gospel, as 
well as to the account of our Lord's passion. An- 
other thought I would in this connection commend 
to your consideration. We may reasonably regret 
the lack in our Prayer Book of any special Eucha- 
ristic Scriptures (or collects) for marked occasions, 
such as a Marriage, a Burial, or the assembly of a 
Church Council. On the other hand there is, it 
seems to me, a certain compensation in our general 
system (which was the older arrangement) of making 

1 Rev. xxi. 12-14, 24-27. 



IN THE EUCHARISTIC SERVICE 51 

the service for the day or week serve for all, save the 
most extraordinary, occasions. The varying indi- 
vidual or common experiences of human life are thus 
brought each in turn under the shadow, as it were, 
or one might better say into the illumination, of the 
same great truths of our holy religion, sustaining us 
in tribulation and steadying in prosperity, our guide 
in life, our stay in death. Stat crux dum volvitur 
orbis. 

Ill 

Besides the reading of the lessons (the Epistle and 
Gospel) for the instruction of the people, there are 
other forms of the more devotional use of Scripture 
in the Eucharistic service. 

(a) First, the central position of the Lord''s Prayer ; 
whether before or after the actual reception of the 
Sacrament matters little. In the older liturgies the 
" Our Father,"" repeated by all, sums up the petitions 
and intercessions of the Canon. So St. Cyril of 
Jerusalem instructs his catechumens in the Church 
of the Holy Sepulchre, in 347 or 348 : " After these 
things ■" — among which he has mentioned the invoca- 
tion of the Holy Spirit upon the gifts, and the in- 
tercessions for all whether living or departed — " we 
say that Prayer which the Saviour delivered to His 
own disciples, with a pure conscience styling God 



52 USE OF HOLY SCRIPTURE 

Our Father."' ^ Nearly every Church, St. Augustine 
wrote to Pauhnus (a.d. 414), concludes the suppli- 
cations, prayers, and intercessions which were made 
while the elements were blessed, hallowed, and broken 
for distribution, with the Lord''s Prayer.^ 

Repeated, as with us, after Communion, the Lord's 
Prayer has its peculiar significance. As in the ad- 
ministration of Baptism the first words said by or 
on behalf of the newly initiated member of Christ 
are the " Our Father,'' so here immediately after our 
union with Him, and with one another in Him, has 
been anew assured and strengthened by pur feeding 
on His sacred Body and Blood, the first w^ords of 
common prayer uttered by all the congregation are 
" Our Father." 

(b) Next may be mentioned the two hymns from 
Scripture, one of which is common to all liturgies, 
the other to those of Western Christendom, the Ter 
Sanctus and the Gloria in Excelsis.^ 

(1) To us as to St. John (to whom was repeated 
Isaiah's vision) a door is opened in heaven, that we 
may share in the worship of the heavenly host 
gathered round the Lamb standing before the throne 

1 On the Mysteries, v. {Lib. of the FaiJiers, pp. 275, 276.) 

2 Ep. cxLix, cap. ii. 16. 

8 The author may refer to his lecture on " The Hymns of 
the Eucharist " in Lauda Siony New York Church Club Lect- 
ures, 1896. 



IN THE EUCHARISTIC SERVICE 53 

as it had been slain, bearing, that is, the marks of a 
sacrificial death. The verbal thanksgiving accom- 
panying the great act by which we show forth the 
Lord's victorious passion, compressed into short sen- 
tences in our common and proper prefaces, was in 
the older liturgies expanded at great length, recount- 
ing the benefits of creation and redemption; it always 
reached its climax in the anthem sung by all, " Holy, 
Holy, Holy, Lord God of Hosts. Heaven and earth 
are full of Thy glory." 

(2) The history of the Gloria in Excelsis as we 
sing it, its gradual expansion from the Angels' song 
at our Saviour's birth, and its adoption into the 
liturgy, would be too long and hardly suitable for 
our present purpose. Here it may suffice to say that 
the Scriptural sentence, the Angels' song proper, is 
the only part of the hymn that is found in any Ori- 
ental altar service, the remaining portions being 
incorporated into Western liturgies at a later date ; 
but so well established was its use by the beginning 
of the tenth century, that it was then frequently 
" farsed " with interpolations specially appropriate 
(or considered so) to particular festivals. The Eu- 
charistic use of the hymn points of course to the 
sacramental application of the benefits of the Incar- 
nation. " Glory to God in the highest, and on earth 
peace, good will towards men ": That which the an- 



54 USE OF HOLY SCRIPTURE 

gels proclaimed as the object of the incarnation of 
the Redeemer, we rejoice in as the result of His mis- 
sion, while we beg for mercy, pardon, and help from 
the exalted Lamb of God, who by His intercession 
and His bestowal of grace now taketh away the sins 
of the world. 

(c) In the use of Scripture in the Eucharistic ser- 
vice we should note two peculiarities of the Anglican 
rite ; the rehearsal of the Ten Commandments, and 
the Comfortable Words. 

(1) The first might perhaps be regarded by those 
who are bent on finding a precedent for every feature, 
as a fixed and constant lesson from the Law ; in 
which case our alternative of the Lord's summary 
would be singularly out of place. But there is no 
reason to suppose that this ancient precedent was 
present to the minds of those who inserted the 
Decalogue into the introductory part of the Order 
for the Administration of the Lord's Supper, evi- 
dently with the idea of its serving as a helpful peni- 
tential preparation. The ninefold Ki/rie may have 
suggested the use to which the repeated prayer for 
mercy might be adapted.^ About the need of explan- 

1 In 1281 the ninth of Abp. Peckham's Constitutions had or- 
dered that in the Province of Canterbury the Ten Commandments 
with the Creed and other principles of the Christian Religion 
should be expounded to the people by every parish priest four 



IN THE EUCHARISTIC SERVICE 55 

ation to guard against misunderstanding of the 
Decalogue as read in our churches, I shall have a 
word to say at another time. 

(2) As the rehearsal of the Commandments was 
intended to help worshippers to a humble confession 
of their transgressions, so the repetition of the Com- 
fortable Words was designed to encourage the peni- 
tent. With this object in Archbishop Herman's 
Consultation (from which they were adopted into the 
first Prayer Book of Edward VI) they preceded the 
Absolution, instead of following it, as in the English 
order and those derived therefrom.^ 

{d) Another use of Scripture in our altar service 
remains for notice, and it suggests a wider use of 
a somewhat similar character in older service books. 



times in the year. Johnson's English Canons^ ii. p. 283. The 
same was repeated for the Province of York by Abp. Nevil's 
Constitutions in 1466. Johnson ii. 520. So only five years be- 
fore the Commandments were made part of the service it was 
ordered in the Injunctions of Edward VI, " That every holy-day 
throughout the year, when they had no sermon, they should 
immediately after the Gospel openly and plainly recite to their 
parishioners in the pulpit the Paternoster, Credo, and the Ten 
Commandments in English." See Scudamore, Notitia Euchar- 
istica, ch. iv. sec. iii. 

1 The " Comfortable Words " (not so styled by him) provided 
by Archbishop Herman (apparently for alternative use) were 
John iii. 16, 1 Tim. i. 15, John iii. 35, 36 a. Acts x. 43, 1 John 
ii. 1,2. A Simple and Religious Consultation of Herman, Arch- 
bishop of Cologne (London, 1548), /o/. ccii. 



5G USE OF HOLY SCRIPTURE 

Our Sentences at the Offertory, with the exception 
of the last two, which were added at our last revis- 
ion (1892), are all of the nature of exhortations 
to due and liberal almsgiving. In this they differ 
from the older Offertorium^ which was rather an 
antiphon with verses sung during the oblation of 
the elements, for which purpose our last two sen- 
tences are fitted. The older Offei-torium belonged to 
the proper service of the day or season, like our Epistle 
and Gospel, and was one of several ways in which 
the Roman and other Western liturgies interwove 
verses from Holy Scripture into the Eucharistic ser- 
vice. Of this sort were the Introit, sung as the 
priest approached the altar — a Psalm (shortened 
later to a single verse of a Psalm) preceded and 
followed by its antiphon, a sentence of Scripture 
appropriate to the day ; the Communion, a Psalm 
and antiphon corresponding to the Introit and sung 
during the reception ; and the G7^adual, a respond 
sung between the Epistle and the Gospel. Both 
the Introit and the Communion, as well as the Offer- 
tory sentence, were retained in simpler form in the 
first English Prayer Book. The desire for still 
greater simplicity has dropped them from later 
books. It may be, I suppose, a question of taste 
whether our common use in the present day of 
metrical hymns at these points in the service is to be 



IN THE EUCHARISTIC SERVICE 67 

counted a gain or loss. Popularity perhaps may 
compensate for the loss of dignity. But in any case 
the use of Holy Scripture in the Eucharistic service 
is diminished. 

(e) Our Anglican rite concludes with one more 
devotional application of Scripture in the use of St. 
PauFs words to the Philippians,^ introduced into the 
Order of Communion in 1548, before the invocation 
of blessing on the departing worshippers from the 
tri-une God. " The peace of God which passeth all 
understanding keep your hearts and minds in the 
knowledge and love of God, and of His Son Jesus 
Christ our Lord." Through and in Him we have 
drawn near to the Father, whom He makes known, 
and whose Spirit He breathes upon His disciples. 
So we depart in peace, in the name of the Lord. 

1 PhU. iv. 7. 



LECTURE III 

THE GRADUAL DEVELOPMENT OF THE 
DAILY SERVICE 

At first, as we have seen, the Eucharistic service 
absorbed all the different elements of public worship 
for the Christian Church. It is a confirmation of 
this view that we find the first beginning of what 
grew to be the Choir Office of the Church — repre- 
sented in our Prayer Book by the Order for Daily 
Morning and Evening Prayer — to have sprung up 
in connection with the Eucharist. It seems possible, 
following Mgr. BatifFol in his extremely interesting 
History of the Roman Breviary, to trace pretty 
clearly the stages of the development of the Choir 
Office.^ Doubtless there were local variations; but 
the general course of development would appear to 
be represented by the following summary. 

1 Histoire du BMviaire Bomain, par Pierre Batiffol, du clerge 
de Paris (translated by Baylay). Compare, as in substan- 
tial agreement, Duchesne, Origines du culte Chretien, ch. xvi, 
*'L' office divin." A translation of Duchesne's book by M. L. 
McClure has just been published (1903) by S. P. C. K. 

58 



IN THE DAILY SERVICE 59 

(1) These services began with the vigils which 
were kept before the celebration of the Eucharist, 
as a preparation for the solemn service, and as an 
expression of the common expectation that the Lord 
would return at midnight. Bishop John Wordsworth 
points out several interesting liturgical hints of this 
expectation, to which he refers the Eucharistic use 
of the Benedictus qui venit} The vigils were observed 
on Saturday night before the Lord's Day Eucharist, 
and in some parts, where the Eucharist was celebrated 
also on the Sabbath, on Friday night likewise ; also 
before the Eucharist celebrated at the burial-places 
of martyrs on their memorial days. Beyond these 
occasions it would hardly have been possible in times 
of persecution, and with a large number of Christians 
employed as slaves, to gather together the faithful 
for stated worship. There is no trace, Bishop Words- 
worth says,2 of a daily Eucharist outside the earliest 
days at Jerusalem, until the time of Cyprian. Doubt- 
less there were in private houses informal gatherings 
of Christians who lived near to one another, for 
prayer and mutual exhortation. 

The vigils were spent in the saying of psalms and 
the reading of Scripture lessons. The vigil generally 
began with Vespers (we may be using later terms) 

1 The Ministry of Grace, by John Wordsworth, Bishop of 
Salisbury, pp. 312, 313. 

2 i&zd,pp. 305,306. 



60 USE OF HOLY SCRIPTURE 

about sunset. Nocturns followed at midnight ; 
Lauds at daybreak. But at Rome thei'e was at first 
no vesper office belonging to the vigil. Of an earlier 
use we learn from the canons of Hippolytus, which 
are supposed to be a Roman synodical document of 
Pope Victor's time in the last decade of the second 
century.^ These mark the distinction between (a) 
the liturgical assembly for the Oblation or Eucharist, 
at which the bishop officiates, attended by the body 
of his clergy, and vested ; and (b) the euchological 
assembly at cockcrow in church, at which nothing is 
said of the presence of the bishop nor of vestments. 
This service, which was not daily, consisted of three 
exercises, psalmody, the reading of Holy Scripture, 
and the prayers. 

(2) By degrees those who as ascetics and dedicated 
virgins (living in their own homes) gave themselves 
specially to prayer and the service of the Lord came 
to keep a vigil privately every night, and not only on 
the occasions of its public observance.^ 

1 Caiiones Jlippolyti, xxi. 217 i-xxxvm. 20. (Achelis, pp. 118, 
122.) 

2 For the life of virgins dedicated to Christ, passed at home, 
and in conventual estabUshments, see St. Jerome's letters to 
Lseta and to Eustochium, the daughters of Paula. Epp. cvii, 
cviii. {Nicene Fathers.) The latter, besides its history of Paula 
(Jerome's most famous disciple at Bethlehem) and the account 
of her burial, is a good illustration of Jerome's knowledge of 
the Scriptures and of his method of applying them. 



IN THE DAILY SERVICE 61 

(3) As persecution ceased these persons would as- 
semble in a church and perform their devotions in 
common. Others of the devout laity would join 
with them. Then the service was put in charge of 
the clergy- Offices for the hours of the day (which 
had probably always been marked with some prayer 
by the more devout) came to be added to these 
public night offices.^ 

1 An interesting article on "The early history of Divine 
Service " will be found in the Church Quarterly Review for Jan. 
1896, vol. xli. Concerning the Hours of Prayer the writer says, 
*' The history is the record of progress from what was merely 
private to what became public, from what was merely optional 
to what became obligatory, and to some extent also from what 
was merely occasional to what became continuous. " — pp. 397, 
398. 

Tertullian refers to Terce, Sext, and None, speaking of 
" those common hours, which mark the intervals of the day, 
which we may find in the Scriptures to have been more solemn 
than the rest. The first infusion of the Holy Spirit into the 
congregated disciples took place at the third hour. Peter, on 
the day in which he experienced the vision of Universal Com- 
munity, in that small vessel, had ascended into the higher 
regions for prayer's sake at the sixth hour. The same apostle 
was going into the temple, with John, at the ninth hour, when 
he restored the paralytic to his health. ... So that, as we read 
was observed by Daniel also, in accordance with Israel's disci- 
pline, we pray at least not less than thrice in the day, debtors as 
we are to Three, the Father, the Son, and the Holy Spirit; 
besides of course our regular prayers which are due on the 
entrance of fight and of night." De Oratione, xxv. (Ante- 
Nicene Library, xi. p. 200.) Comp. Canons of Hippolytus, 
which connect them all with the Passion, xxv. 233-235 (Achelis, 



62 USE OF HOLY SCRIPTURE 

(4) Meanwhile with the nominal conversion of 
the Empire there came a growing laxity on the part 
of many Christians ; the ascetics and virgins retired 
from their own homes to serve God in solitude, 
whether as actual hermits or in monastic communi- 
ties. The fuller observance of the Hours of Prayer 
(by night and by day) fell more and more to their 
special lot. In these communities the offices were 
elaborated and systematized ; while for ordinary 
Christians they became more occasional, and not till 
later were they imposed as an obligatory rule on 
the clergy generally, and then only in a modified 
form, as regards the substance and order of the 
offices, and the times of their recitation. 

(5) As the Vigil and the Day Hours became the 
privilege and duty of the monks (who were some- 
times put in charge of important churches for the 
purpose of reciting the full office), a public morning 
and evening service of prayer became natural for 
ordinary Christians in the latter part of the fourth 
century, when persecution had ceased. For morning 
and evening service we should more properly say even- 
ing and morning prayer, the offices being the rem- 
nant, so to speak, of the vigil, its beginning and its 

pp. 127, 128). In the East likewise Clement of Alexandria refers 
to the observance of the 3rd, 6th, and 9th hours. Stromateisy 
vii. 40. (Hort and Mayor, p. 71.) 



IN THE DAILY SERVICE 63 

end.^ These services were led by the secular clergy 
and became obligatory on them, while recommended 
for the observance of lay people. 

II 

The form of Divine Service established in the 
East at the end of the fourth century, and which 
passed over into the West, we learn in fragmentary 
fashion from incidental references in the writings 
of the Fathers ; in fuller description from the Apos- 
tolic Constitutions ; in a most graphic form from the 
pilgrimage of Sylvia ; and from the Institutes of 
Cassian.2 For instance, we learn from Theodoret^ 
that at Antioch Bishop Leontius (344-357), being 
Arian in his sympathies, brought into the churches, 
apparently with a view to suppressing them, congre- 
gations of orthodox believers that had been collected 
by the ascetics Flavian and Diodorus at the tombs 

^ An interesting trace of the original vigil service is found in 
the Russian name for the ordinary Sunday service preceding the 
Liturgy, travvvxis, or all-night service. This consists of Vespers, 
with Compline, Matins, and Prime, which if sung in full would 
take literally the whole night. In practice the service is ordinar- 
ily curtailed. See Mr. W. J. Birkbeck's Account of the Observ- 
ance of Sunday in Russia, in the Rev. W. J. Trevelyan's volume 
on Sunday in the Oxford Library of Practical Theology, 
pp. 190-192. 

2 Joannis Cassiani de coenohiorum institutis. 

^ H. E. ii. 24. {Nicene Father s^ 2nd series, iii. p. 85.) 



64 USE OF HOLY SCRIPTURE 

of the raartyrs, where they spent the night in sing- 
ing psalms, to God. These were the first, we are 
told, " to divide choirs into two parts, and to teach 
them to sing the Psalms of David antiphonally." 
This usage was established at Caisarea in Cappadocia 
by St. Basil (a. d. 370). Amongst other charges 
against the bishop, his enemies alleged the introduc- 
tion of psalms and a kind of music varying from 
the custom which had obtained among them. In his 
defence addressed to the clergy of Csesarea Basil 
speaks of the religious men and women who " con- 
tinue night and day in prayer.^' The customs which 
obtained as to psalmody are agreeable, he says, to 
those of all the Churches of God. " Among us 
the people go at night to the house of prayer, and 
in distress, affliction, and continual tears making con- 
fession to God, at last rise from their prayer and 
begin to sing psalms. And now divided into two 
parts they sing antiphonally with one another, thus 
at once strengthening their attention to the Scrip- 
tures and procuring for themselves recollected and 
undistracted hearts.""* ^ 

1 Ep. ccvii. 3. {Nicene Fathers, 2nd series, viii. p. 247.) St. 
Basil's description of the nocturnal service continues thus : 
*' After this [antiphonal singing] they permit one alone to begin 
the Psalm, and the rest join in the close of every verse, and 
thus, with this variety of psalmody, they carry on the night, 
praying betwixt whiles, or intermingling prayers with their 



IN THE DAILY SERVICE 65 

The custom of antiphonal chanting of Psalms 
was introduced at Milan by St. Ambrose (387), as 
we learn from the well-known passage in St. Augus- 
tine"'s Confessions?- A year before Augustine''s Bap- 
tism Justina, mother to the Emperor Valentinian, 
persecuted Ambrose in favour of the Arian heresy. 
The devout people kept watch in the church, ready 
to die with their bishop. " Then it was first insti- 
tuted that after the manner of the Eastern Churches 
hymns and psalms should be sung, lest the people 
should wax faint through heaviness of sorrow ; and 
from that day to this the custom has been retained, 
many, yea, almost all congregations throughout the 
rest of the world following the example." 

These, Basil, Leontius, and Augustine, witness to 
the use of the Psalter, but evidently in connection 
with vigils. Writing from the south of France in 
405, and giving an account of his visits to different 
monasteries, Cassian tells us that different rules and 
arrangements prevail in different places as to the 
number of psalms said. Some, he said, have appointed 
that each night twenty or thirty psalms should be 

psalms. At last, when the day begins to break forth, they all in 
common, as with one mouth and one heart, offer up to God the 
Psalm of confession [Ps. h], every one making the words of 
the Psalm to be the expression of his own repentance." See 
Bingham's Antiquities, bk. xiii. x. 13. 

1 Conf. IX. vii. {Library of the Fathers^ pp. 166, 167.) 
5 



G6 USE OF HOLY SCRIPTURE 

said. The systems and regulations are almost as 
many in number as the monasteries visited. He 
speaks of Terce, Sext, and None, services for nine 
and twelve and three o'clock in the day. In Pales- 
tine and Mesopotamia the monks seem to have 
assembled together for common prayers at these 
hours. The Egyptian monks had only two daily 
public services, in the evening and early morning, 
marking other hours by private prayer in the 
midst of work. Their Vespers and Matins each 
consisted of twelve psalms recited by readers, and 
of two lessons followed by silent prayer. The 
lessons, he says, one from the Old and one from 
the New Testament, had been added later, and only 
for those who liked and were eager to gain by con- 
stant study a mind well stored with Holy Scripture. 
On Sundays and during Eastertide both lessons were 
from the New Testament, the first from the Epistles 
and Acts, the second from the Gospels.^ 

Cassian says that psalms were sometimes broken up 
into portions of a few verses„ " They do not care 
about the quantity of the verses, but about the intel- 
ligence of the mind ; aiming with all their might 
at this, 'I will sing with the spirit: I will sing 
with the understanding also.' ^ And so they consider 

1 Institutes, ii. and iii. 2, 3, 4. {Niccne Fathers, 2nd series, 
xi. pp. 207-212.) 2 1 Cor. xiv. 15. 



IN THE DAILY SERVICE 67 

it better for ten verses to be sung with understand- 
ing, than for a whole psalm to be poured forth with 
a bewildered mind." ^ 

One more reference to Cassian. He tells of Matins 
or Lauds with Psalms cxlix, li, Ixiii, xc ^ following 
Nocturns, in Gaul. This office he says was later put 
to the time of sunrise, and made to consist of three 
Psalms, like Terce, Sext, and None. In fact, this 
distinctly morning office became what we know as 
Prime. 

The Apostolic Constitutions, which probably be- 
longed to the same period (about 375), and to 
Antioch,^ give a fuller account of the public prayers.* 
The people meet early and say Psalm Ixiii (" O 
God, thou art my God "), and again in the evening, 
and say Psalm cxli (" Lord, I have called upon 
thee . . . Let my prayer be set forth in thy sight 
as the incense : and let the lifting up of my hand be 
an evening sacrifice."' ^ Hymns, as well as Psalms, are 

^ Institutes, ii. 11. 

2 The English (and Hebrew) numbering of the Psalms is 
always given ; the Greek and Latin is of course different. 

3 Wordsworth, Ministry of Grace, p. 45. For a full discus- 
sion of the date of the Apostolic Constitutions and their 
different parts, see the article in Smith's Dictionary of Cliristian 
Antiquities. 

* II. 59 (Lagarde), Ante-Nicene Lib. , xvii. p. 87. 
s See St. Chrysostom's comment on the use of these Psalms 
{in Psalm, cxl), quoted by Bingham, Aniiq. xiii. x. 2, xi. 3. 



68 USE OF HOLY SCRIPTURE 

used in their worship, i. e., probably not only the 
Gospel Canticles, but compositions outside of Holy 
Scriptures, like the Gloria in Excelsis, ISlcotlkol v/jlvol, 
as they were styled. The bishop is to exhort the 
people to come constantly to church morning and 
evening every day, singing psalms and praying in 
the Lord's house, but principally on the Sabbath 
day, and on the day of the Lord's Resurrection, 
when the Eucharist was also celebrated. Here we 
meet for the first time with set prayers ; but no 
Scripture lessons are mentioned. 

Of about the same date (385) is the extremely 
interesting account of the services in the Church 
of the Resurrection at Jerusalem given by a devout 
Western lady in her account of a visit to the Holy 

Of Psalm Ixiii he says, " The Fathers of the Church ap- 
pointed it to be said every morning, as a spiritual song and 
medicine to blot out our sins ; to kindle in us a desire of 
God ; to raise our souls, and inflame them with a mighty fire 
of devotion ; to make us overflow with goodness and love, and 
send us with such preparation to approach and appear before 
God." And of Psalm cxli, " Our Fathers did not order this 
psalm to be said upon the account of the single expression in 
verse 2, but they appointed the reading of it as a sort of salu- 
tary medicine to cleanse us from sin ; that whatever defilement 
we may have contracted throughout the whole day, either 
abroad, in the market, or at home, or in whatsoever place, when 
the evening comes, we might put it all off by this spiritual 
charm or song, which is a medicine to purge away all such 
corruption." (Montfaucon's Chrysostom, t. v. pp. 514, 515.) 



IN THE DAILY SERVICE 69 

Places, under the title of the " Pilgrimage of Silvia," 
which has been discovered within the last twenty 
years.^ Here the solitaries and virgins are described 
as first assembling for a sort of vigil, and gathering 
other devout lay persons with them, "who have a 
mind to keep vigil earlier than others.^' From that 
hour (at cockcrow) to daylight hymns are said, and 
psalms are responded, and antiphons sung, and a 
prayer is said after each hymn, by two or three of 
the clergy in turn. Bishop Wordsworth understands 
dicuntur to mean recited by a single voice ; re- 
sponduntur to mean that one voice sings half, the 
people answering with the other half, or interposing 
aKpodTiyia or refrains. Antiphons stand for psalms 
sung antiphonally by two choirs, not yet for the 
verse sung before and after the psalm.^ 

When it begins to grow light the people begin 
to say the matin hymns. Then, as a later stage of 
the service, comes in the bishop with the body of 
the clergy and offers prayer. The same order is 
observed at Sext and None. Psalms and antiphons 
go on till notice of the bishop's coming is given : 

1 Wordsworth's Ministry of Grace, p. 57. See Appendix to 
Duchesne's Christian Worship^ where the original of the Pere- 
grinatio is given, and also an explanation of the different church 
buildings at Jerusalem. For this compare Bright's Age of the 
Fathers, vol. i. pp. 121, 122. 

2 Wordsworth, p. 348. For modes of musical recitation see 
note on p. 99, Lect. IV. 



70 USE OF HOLY SCRIPTURE 

he prays for all and blesses each. At the early 
evening service the lamplighting psalms are said, and 
antiphons chanted for a considerable time. These 
are continued after the bishop's entrance. 

Wordsworth thus sums up Silvia's description : 
" This shows that at that period in Jerusalem there 
were four daily offices, (1) a double Matin office 
continuously from cockcrow to daylight, (2) Sext, 
(3) None, and (4) Vespers. No lessons are men- 
tioned ; but at the two principal services, which are 
morning and evening, a commemoration [i. e., inter- 
cession] with responses is made. The bishop and 
the body of the clergy are only present to conclude 
the service, the congregation consisting of the ascet- 
ics and other lay people, led by certain clergy who 
officiate in turn.'' 

On Sundays the morning service was more elabo- 
rate, and more largely attended. Before cockcrow 
a multitude, as numerous as if it were Easter, (Silvia 
says,) assembles in front of the Church of the Resur- 
rection. They sit down, waiting for the doors to be 
opened, and psalms and antiphons are sung, each 
psalm being followed by a prayer said by a priest or 
deacon. This apparently is informal. The doors 
of the basilica are opened at the first cockcrowing. 
The bishop comes, and the crowd enters. The 
Sunday vigil, properly so called, is about to begin. 



IN THE DAILY SERVICE 71 

A priest says a psalm, to which the congregation 
respond ; after the psalm a prayer. Then a deacon 
says a second psalm, followed by a prayer. Then 
some cleric says a third psalm, followed by a third 
prayer. Then follow the commemorations, or inter- 
cessions, as at Vespers. These being ended, censers 
are brought in, and the basilica is filled with their 
perfume. The bishop takes the Gospel book and 
reads from it the narrative of the Resurrection ; after 
which he blesses the faithful, and the office is over. 
The bishop retires, and the body of the faithful 
go home to rest. But the religious remain in the 
church till daybreak, when all return and the Eu- 
charist is celebrated, saying meanwhile psalms and 
antiphons, each psalm being followed by a prayer 
said by some priest or deacon. 

In the sixth century we find clearly distinguished 
the arrangements which we have seen to have gradu- 
ally parted company, — (1) for the monastic com- 
munities, and (2) for churches under the immediate 
direction of the bishop. "We reject the monastic 
uses, which it is sought to mingle with those which 
according to rule obtain in our churches," says a 
Council of Braga in 561, representing the general 
attitude of Gaul and Spain, as of the East.^ By a 

1 ConciL Bracarense, capit. I. Hardouin, vol. iii. p. 350. 
** I. Placuit omnibus communi consensu, ut iinus atque idem 



72 USE OF HOLY SCRIPTURE 

constitution of Justinian^ (529) the clergy are 
directed to sing in their churches Vespers, Nocturns, 
and Lauds, i. e., the Night Office, the laity largely 
attending these evening and early morning services. 
No diurnal course was as yet ordinarily performed. 
The Day Hours were sometimes observed in public 
churches for penitents and for the specially devout. 
The Council of Tours (567) describes the secular 
Vespers as consisting of twelve psalms without an- 
tiphons except Alleluia, while at Matins the number 
of psalms varied from twelve to twenty, with the 
season of the year, that is, the length of the night. 
Meanwhile the monastic order reached its full 
development in the East at Bethlehem, and in the 
VV^est in the Benedictine Rule. It will be impossi- 
ble, nor would it belong strictly to our subject, to 
follow closely the further development of the Daily 
Service, nor the gradual supplanting in Western 
Christendom of what we may call the secular by the 
monastic office. This, as Mgr. Batiffial seems con- 
clusively to show, was chiefly due to the far-reaching 
influence of the use at the great basilica of St. Peter 

psallendi ordo in matutinis vel vespertinis officiis teneatur ; 
et non diversae, ac privatae, neque monasteriorura consuetudi- 
nes cum ecclesiastica regula sint permixtae. II, Item placuit, 
ut per solennium dierum \igilias vel missas omnes easdem et 
non diversas lectiones in ecclesia legant. '\ 
1 Cod. Just. i. 3, 4. 



IN THE DAILY SERVICE 73 

at Rome, where the monastery of Our Saviour was 
estabHshed to sing the Divine Office. 



Ill 

In our review of the growth of the service two 
points have become clear, on each of which we may 
dwell : (1) The gradual elaboration of the office, 
(2) That it was almost entirely composed of Scrip- 
ture. This was a marked and constant feature of 
the choir office of the Catholic Church. It has been 
well said, " Given the desire to keep ' hours,' the 
actual services become naturally some sort of me- 
thodical arrangement for singing the psalms and 
reading the Bible." ^ The different elements of 
Scripture thus used we will consider in turn. 

(a) The Psalter formed the staple of the office. 
As in the Eucharist a great act of worship had been 
ordained by our Lord, so in the Psalter the Church 
possessed, and set herself to use, a divinely provided 
manual of words of praise and prayer. As a separate 
lecture will be devoted to the consideration of the 
Psalter, let it here suffice to point out that so thor- 
oughly were the Psalms the chief element of the 
service of the Hours that " the Psalter " came to be 
the name of the book which contained the office. 

1 Church Qua/rterly Beview, xli. p. 403. 



74 USE OF HOLY SCRIPTURE 

Round the Psalms were gathered antiphons, lections, 
responds, and versicles. 

(b) Even Collects — the best (may we not say ?) 
of extra-scriptural devotions — did not find a place 
in the office for some time. St. Benedict was un- 
aware of any other custom than the ancient one of 
saying the Pateimoster at the end of the psalmody.^ 
The Lord's Prayer of old ended the office, the faith- 
ful gathering up in our Lord''s own words the prayers 
and praises offered in the words of those who had 
gone before Him. It is a loss that in the existing 
Roman Breviary the Lord's Prayer holds so incon- 
spicuous a place, on most occasions only being said, 
and that secreto^ as a preparation for the office,^ save 
at Matins, where it is said in each Nocturn before 
the lessons. The omission of the " Lord have mercy 
upon us " and the " Our Father " from their tradi- 
tional place, which they retain in the English Prayer 
Book, after the Psalms, Lessons, Canticles, and Creed, 
is a distinct blot on our Order for Morning and 
Evening Prayer. We too in the daily office only say 
the Lord's Prayer as an introduction to our worship, 

^ See Bingham, Antiq. xiii. xi. 7. Nobis semper placuit 
observari, ut omnibus diebus post matiitinas et vespertinas 
oratio Dominica a sacerdote proferatur. Co. Geronde (Spain). 
So for Gaul the Council of Orleans. 

2 Leaving out of account the numerous festivals (see p. 87), 
Mh^preces are not said on ordinary ferias, but only on fast days. 



IN THE DAILY SERVICE 75 

instead of summing up in it the thoughts of Psalms 
and Scripture readings. 

(c) Still keeping to the prayers of the office, the 
Versicles which were embodied in the preces, like 
those which according to ancient usage precede the 
collect in our Evening Prayer (and in greatly abbre- 
viated form in Morning Prayer), were mostly taken 
from Holy Scripture, as are ours entirely.^ 

(d) Of somewhat similar character were the Anti- 
phons (in the later liturgical use of the term, not 
Silvia's) or short sentences, almost always in early 
times taken from Scripture, which were interwoven 
with the psalms, marking often the special sense 
in which a psalm was to be said on this or that 
occasion.^ Any who are familiar with the Advent 
offices in The Day Hours of the Church of England 
will recognise the extreme beauty and helpfulness of 
this devotional use of Scripture, and specially of the 
words of the Prophets applied to mysteries of the 
Christian Faith. The revised Paris Breviary (a com- 

1 See Appendix B. 

2 Batiffol points to the connection between the older and the 
later use of the term. The word originally stood for a mode of 
chanting — in alternate fashion. Then it was used of a short 
sentence intercalated after every verse or pair of verses of a 
psalm. This practice was gradually dropped until the sentence 
was repeated only at the beginning and end of the psalm 
(pp. 94-96). 



76 USE OF HOLY SCRIPTURE 

position of the eighteenth century) was specially rich 
in its Scripture antiphons. It is needless to say that 
Scripture might thus be used in a fanciful way, and 
that critical study of the Bible would disallow the 
fitness of some of the applications made. But, what- 
ever pruning was necessary, and however great the 
necessity of simplicity for a book of Common Prayer, 
there can be little doubt that we have lost much of 
light and shade, and of bringing together of differ- 
ent parts of Scripture, in the total elimination of the 
whole system of antiphons. It is a question worth 
considering whether (apart from the blot of mo- 
notony) the attempt at uniformity by reducing all 
to what may be called a minimum of liturgical 
decency, has not resulted in the singular diversity of 
use with which we are now confronted in different 
churches by the introduction of all sorts of unau- 
thorized variations. The legitimate provision — as 
an Appendix (if this be thought best) to the Prayer 
Book — of authorized enrichments, for instance in 
the way of antiphons, as of similar Scripture anthems 
for the Eucharist,^ for use on greater occasions and 
in larger churches, might be one remedy for the 
state of liturgical chaos into which it sometimes 
seems as if we were drifting. 

1 SeeLect II., p. 56. 



IN THE DAILY SERVICE 77 

It may be interesting to point to some traces of 
the old usage which survive in our Prayer Book. 
In the Litany, after the opening invocation of the 
several Persons of the triune God, is the petition, 
"Remember not. Lord, our oifences," etc. This is 
an antiphon (founded on Tobifc iii. 3, Baruch iii. 5, 
Joel ii. 17) which was repeated with the Seven 
Penitential Psalms which in the old office books pre- 
ceded the Litany .1 In the latter part of the Litany 
the verse " O Lord, arise, help us," etc., is an anti- 
phon said before and after the verse " O God, we 
have heard with our ears,"' etc., both being taken from 
Psalm xliv. With the suffrages that follow they 
were incorporated into the English Litany from a 
special Supplication for time of war. In the Visita- 
tion of the Sick, the short prayer " O Saviour of the 
world," following the Psalm (cxxx in our book, Ixxi 
in the English), is evidently of the nature of an 
antiphon. It may be added that the sentence in 
our Bui'ial Service, " I heard a voice from Heaven," 
was sung as an antiphon before and after the Mag- 
nificat in Vespers of the Departed. The opening 
sentences of our burial office may perhaps be re- 

1 This explains the position of the sentence at the opening of 
the Order for the Visitation of the Sick. Of old the Order be- 
gan with the recitation of the penitential psalms, with this anti- 
phon, on the way to the house. 



78 USE OF HOLY SCRIPTURE 

garded as serving the same purpose for the Psahiis 
which follow. Indeed to a certain extent the sen- 
tences of Scripture at the beginning of Morning and 
Evening Prayer serve the purpose of the antiphons 
in the older services, giving, if rightly chosen (which 
is often not the case), a key-note for the service. 
Our newer sentences (added in 1892) specially ap- 
propriate for greater days or seasons, like those for 
Thanksgiving Day, serve in some degree to coiTect 
the fault of which Dr. Neale justly complained in 
the English Prayer Book, of the absolute sameness 
of the office for Christmas Day or for Good Friday 
down to the Psalms.^ The choice of antiphons to 
be sung before and after Psalms and Canticles, on 
several recent occasions at St. Paul's Cathedral in 
London, may well illustrate the use of such sentences 
to give the colour or tone of the day to constantly 
repeated psalms, thus helping to bring out some of 
their richness of meaning and variety of application.^ 
(e) Much the same might be said of the Responds, 
which in the Breviary followed the lections. These 
generally consisted of sentences of Scripture repeated 
and dovetailed into one another.^ 

1 J. M. Neale, Essays in Liturgiology, p. 7. 

2 See Appendix C. 

^ The original meaning of the term was not that of a response 
to the Scripture reading, but it referred to the sentence of 



IN THE DAILY SERVICE 79 

if) What we may call the jealousy for Scripture 
shown in the Choir Office, the sparing way in which 
other than Scriptural elements were admitted, is 
illustrated by the late introduction of what we call 
hymns. At first any compositions not found in 
Scripture were regarded with suspicion, partly no 
doubt from a sense of the unique character and 
dignity of the canonical books ; partly also because 
heretics seem to have sought from early times to 
popularize their false teaching by means of poetical 
compositions and hymns. 

It was only gradually that such compositions as 
the Gloria in excelsis, the Te Deum, and, perhaps 
earliest of all, the ^w? iXapov^ (Hail, gladdening 
Light), were admitted to the Church's office.^ Metri- 

Scripture, after it had been sung as a solo, being repeated 
(responded) by the congregation. In this it resembled the 
Gradual at Mass. BatifFol, p. 104. (The references are to 
Baylay's translation.) 

1 Hymnus Vespertinus Graecorum, vel saeculo secundo, vel 
certe hoc tertio compositus. Routh's Reliquiae Sacrce, vol. iii. 
p. 299, and Lyra Apostolica, Ixiii, where both the original and 
Newman's translation are given. There is also a translation 
in our Hymnal, No. 6. 

2 See the decree of the 4th Council of Toledo (633), quoted 
by Bingham, Antiq. xiii. xi. 6, with its reference to the Gloria 
Patriy and the Gloria in excelsis. The former doxology it speaks 
of as " ilium hymnum ab hominibus compositum, quem quotidie 
publico privatoque officio in fine omnium psalmorum dicimus, 
Gloria et honor Patri, et Filio, et Spiritui Sancto, in saecula 



80 USE OF HOLY SCRIPTURE 

cal hjmns were of distinctly later introduction, and 
were for a considerable time a matter of no little con- 
troversy. It is remarkable that metrical hymns were 
generally cherished in the monasteries, while they 
were viewed with suspicion by the secular clergy.^ 
This may serve to indicate the fact that already (in 
the sixth and seventh centuries) the Hours had ceased 
to be a popular devotion. The hymns perhaps helped 
to brighten the longer offices for the religious, while 
the mass of the secular clergy naturally resented any 
addition to the office, the recitation of which had 
now become obligatory on them, and the more learned 
ecclesiastics may have disliked the intrusion into the 
stately office of less dignified elements. 

Going back to the older use of the word " hymn," 
the constant use of the Gospel Canticles — Zacharias' 
Song, and the Blessed Virgin's and Simeon's — must 
not be lost sight of. Nor will it be amiss to quote 
once more Hooker's masterly defence of this practice 
of the Church in reply to the uninstructed Puritan 
prejudice which in his day — and later — would have 
cast aside these treasures of Christian song. The 

saeculorum, Amen." This is the Mozarabic form of the dox- 
ology. Substituting ' tibi' for ' et honor' this doxology is found 
in the Canons of Hippolytus, iii. 29. (Achehs, p. 56.) For 
the various forms which both verses have taken, see Frere, 
Hist, of Bk. of Com. Pr., pp. 317, 318. 
I Batiifol, p. 185. 



IN THE DAILY SERVICE 81 

Puritans objected also to the constant recitation of 
the Psalter. After having given reasons for the 
conveniency and use of reading the Psalms oftener 
than the other Scriptures, Hooker continues : " Of 
reading or singing likewise Magnificat, Benedictus, and 
Nu7ic dimittis oftener than the rest of the Psalms, the 
causes are no whit less reasonable, so that if the one 
may very well monthly, the other may as well even 
daily be iterated. They are songs which concern us 
so much more than the songs of David as the Gospel 
toucheth us more than the Law, the New Testament 
than the Old. And if the Psalms for the excel- 
lency of their use deserve to be oftener repeated 
than they are, but that the multitude of them 
permitteth not any oftener repetition ; what disorder 
is it if these few Evangelical Hymns which are in no 
respect less worthy, and may by reason of their 
paucity be imprinted with much more ease in all 
men's memories, be for that cause every day re- 
hearsed ?'' "These canticles," he further urges, 
"are the first gratulations wherewith our Lord and 
Saviour was joyfully received at his entrance into the 
world by such as in their hearts, arms, and very 
bowels embraced him ; being prophetical discoveries 
of Christ already present, whose future coming the 
other Psalms did but foresignify, they are against the 
obstinate credulity of the Jews the most luculent 



82 USE OF HOLY SCRIPTURE 

testimonies that the Christian religion hath ; yea, 
the only sacred hymns they are that Christianity 
hath peculiai' unto itself, the other being songs too 
of praise and thanksgiving, but songs wherewith as 
we serve God, so the Jew likewise." ^ 

The mention of the songs of the older Church may 
suggest a plea for the restoration to our service 
book of the Old Testament Canticles, which find a 
place in the breviaries, sometimes (as in the Roman 
and Sarum) being said one on each day of the week 
at Lauds, sometimes (as in the Benedictine) being 
grouped together in the third Nocturn at Matins.^ 
To the Benedicite, the Song of Isaiah (ch. xii), of 
Hannah (1 Sam. ii), of Hezekiah (Isa. xxxviii), of 
Habakkuk (ch. iii), the two Songs of Moses (in Ex. 
XV and in Deut. xxxii), there might be added, as in 
the Ambrosian Breviary, Isa. xxvi,^ and the Prayer 
of Jonah ; * the last would not be inappropriate for 
use at a burial. Some of the others might well be 
allowed as alternatives to the Te Deum, for which 
purpose Benedicite does not strike most people as 

1 Ecclesiastical Polity^ v. xl. 1, 2. Concerning the special 
significance of each of the Gospel Canticles in the place it 
occupies at Morning or Evening Prayer, the author ventures to 
refer to his little Companion to the Prayer Book, pp. 54-62. 

^ See Appendix D. 

8 In Sunday Matins. 

* On Holy Saturday at Matins. 



IN THE DAILY SERVICE 83 

particularly well fitted in Lent. The earlier, and 
perhaps the later, verses of the Song of the Three 
Children (29-34 and 66-68) would make a short 
canticle of festal character, in some respects prefer- 
able to the part of the Song with which we are more 
familiar.^ 

(g) The Lections of the Breviary again illustrate 
the pre-eminent regard for Holy Scripture which 
has always characterized the worship, as well as the 
doctrine, of the Church. Lessons from other sources 
than Holy Scripture we know to have been read in 
church by the time of St. Gregory the Great (600), 
for he urged in an epistle that a Commentary on the 
Psalms (probably having in mind St. Augustine's or 
perhaps that of St. Ambrose) would be better for 
this purpose than his Morals on Job, — a judgment 
in which those who have tried to read the latter 
book, or to follow it when read, would probably 
concur. " It has been reported to me,*" he writes to 
the subdeacon at Ravenna, " that our very reverend 
brother and fellow-bishop Marinianus uses our com- 

1 In the Ambrosian Breviary of S. Carlo Borromeo (1582), 
verses 29-34 are used as an introduction to the psalter instead 
of the Venite. Compare the hymn in the Mozarabic Missal for 
the First Sunday in Lent, and in the Missa omnium ojferentium. 
Missale Mixtum dictum Mozarabes (Leslie's ed.) pp. 93, 22. 
The Ambrosian Breviary has only Old Testament Canticles at 
Sunday Matins, one for each Nocturn, 



84 USE OF HOLY SCRIPTURE 

mentary on Job for reading at the vigils. I am not 
pleased at this, for that work is not composed for 
the people. . . . Tell him to substitute for it a 
commentary on the Psalms, as that is more suited for 
the instruction of the minds of the laity in right 
conduct."" ^ 

In the eighth century the Roman Church (by 
which is meant the Church at Rome), allowed the 
writings of no authors to be read but such as may 
be called the classics of the Catholic Church.'^ Later, 
other writers of less authority were admitted, and 
by degrees a good many untrustworthy legends. 
But, whatever revision and excision became neces- 
sary (and the need was generally acknowledged), it 
should be remembered that Holy Scripture always 
supplied far the larger part of the breviary lessons. 
Homilies (mostly on the Gospel or other Scripture 
for the day), and extracts from the Martyrologies 
read on Saints" days,^ were always subordinate to the 
Scripture lessons, and practically served in an age 
of less frequent preaching the purpose of the sermon 
which commonly accompanies our service, though 

1 Ep. xii. 24. Gregory adds that so long as he lives he does 
not wish words of his own to be thus publicly used. 

2 Batiffol, pp. 179, 108, S. Benedicti Regula, 9. 

8 St. Augustine refers to the reading of the passion of the 
martyrs. Serm. cckxiii. 2, and cccxv. 1. 



IN THE DAILY SERVICE 85 

perhaps our sermons less often take the form of an 
exposition of what has been read from Holy Scripture. 
Reasonable as may be the complaint of the Preface 
to the English Prayer Book (taken from Cardinal 
Quignon's Reformed Breviary) as to the want of con- 
secutive reading of Scripture and its constant inter- 
ruption, it must not be thought that no attempt was 
made (and on thoroughly good lines) to provide for 
the systematic reading of Scripture in the mediaeval 
breviaries. In all books of the Roman type, how- 
ever much individual lessons may vary, certain books 
are appointed to be read at certain seasons : Isaiah in 
Advent, St. Paul's Epistles in Epiphany, Genesis and 
the Pentateuch in Septuagesima and Lent, Jeremiah 
in Passiontide, Acts and the General Epistles in 
the Easter season, the Historical, Moral, and Pro- 
phetical books of the Old Testament after Trinity. 
Doubtless there is a gain in consecutive and con- 
tinuous reading of the Scriptures, though it must be 
doubtful how much ordinary congregations derive of 
instruction or edification from the reading through 
of some books, e.g..^ Jeremiah, where, apart from the 
obscurity of many references, the arrangement of the 
chapters seems to be in almost hopeless disorder. 
On the other hand, we are certainly poorer for the 
loss of the dramatic representation of the great truths 
of our Creed that was accomplished by choosing and 



86 USE OF HOLY SCRIPTURE 

piecing together Scriptures appropriate to the dif- 
ferent seasons of the Christian Year. The Advent 
and Passiontide offices in the Breviary abundantly 
illustrate this feature of the older use. 

The point which would probably at once strike 
any one on examining a Breviary (of whatever type) 
would be that the Lessons were all confined to the 
Night Office (Matins), only a verse being read (as a 
chapter) at any of the Day Hours. This doubtless is 
due to the fact that the vigil office was (as we have 
seen) the earliest and at first the only part of the 
service of the Hours. (The Office of the Dead has 
always conformed to this original order, having only 
Vespers, Matins, and Lauds, with none of the lesser 
Hours.) In later times the arrangement of course 
meant that save at Mass the Scriptures were not read 
to the people generally. They did not attend the 
Night Office (even when it was said by anticipation) ; 
and the Lessons (which, being read in Latin, not many 
of the laity would have understood) became the 
peculiar property of the clergy and the religious. 

IV 

The English Reformers set themselves in this as in 
other respects to compile (almost entirely from exist- 
ing materials) what should really be an order of 
Common Prayer. With this object in view (1) they 



IN THE DAILY SERVICE 87 

insisted on the use of the vernacular ; and (2) they 
adopted for a norm what alone was practicable 
for the mass of Christian people, a daily morning 
and evening service. In practice the seven (or eight) 
offices had come to be said both by the secular 
clergy and largely by religious (out of choir at any 
rate) by accumulation in two batches morning and 
evening, and it was better to face the fact that the 
more elaborate arrangement, however beautiful in 
idea, was impracticable. 

(3) Beside the removal of excrescences, the ser- 
vice was simplified, the simplification amounting, as 
has been hinted, in some respects to actual impover- 
ishment. 

(4) All lessons except those from the canonical 
or deutero-canonical books of Holy Scripture were 
removed. And these were read at greater length 
and in more regular order. 

(5) The number of feast days, for which the ser- 
vice of the season was interrupted, was very greatly 
diminished. The multiplication of festivals had 
been one great cause of the practical setting aside 
of the regular office, against which those who had 
the interests of true religion at heart had constantly 
protested.! The full office, however, had become so 

1 When the commemoration of Saints was transferred from 
the cemeteries to the churches, the office did not at first displace 



88 USE OF HOLY SCRIPTURE 

burdensome, while additional obligations, like the 
Office for the Dead or the Little Office of the 
Blessed Virgin Mary, were pitilessly crowded on, that 
it is hardly a matter for wonder that the shorter office 
of festivals was snatched at as a relief. The curi- 
ous arrangement (as it must strike the uninitiated) 
of a shorter service being provided for Holy-days, 
and then of the benefit of the shorter service being 
eagerly claimed, is an illustration of the way in which, 
when virtuous practices are imposed as obligatory 
duties, exemption is apt to be sought as from a task 
from what should be regarded as a privilege. In 
this way, by the substitution for the office of the 
season of the short office of festivals (at which, e, g., 
in Matins only nine psalms were said instead of eigh- 
teen on Sundays and twelve on week days), it came 
about, as the preface to the English Prayer Book 
complains, that a few psalms only were daily said, 
and the rest utterly omitted ; while the continuous 
reading of the other parts of Scripture was in prac- 
tice hardly attempted. 

These inconveniences and corruptions were largely 
recognized within the Roman Catholic Church, as is 
shown by the number of attempts made for a revision 
of the Breviary, leading up to the reformed Brevi- 

the office of the day or season, but was used as an appendix or 
supplement thereto. Batiffol, p. 135. 



IN THE DAILY SERVICE 89 

ary of Cardinal Quignon, prepared at the direction 
of Pope Clement VII, and approved by him and 
his successor, Paul III (1535).^ Cardinal Quignon's 
work undoubtedly largely influenced the English 
revisers, and serves as a connecting link between our 
Prayer Book and the Latin Breviary. ^ 

An apology may be due for the length of this 
lecture, and for the excursion into the domain of lit- 
urgiology. It seemed impossible to treat the sub- 
ject fairly without some account of the various stages 
in the growth of the Daily Office, which is so very 
largely made up of Holy Scripture. To the Psalter 
itself we shall confine ourselves in the next lecture, 
and in that which follows we shall consider more 
particularly some questions raised in our own time 
with reference to the devotional use of the Old Tes- 
tament in general. 

1 Breviarium Romanum Quignonianum, reprinted by J. Wick- 
ham Legg, at the Cambridge University Press, 1888. Quignon's 
Breviary was abolished by Pius V in 1568, the Franciscan, or 
modern Roman, use being restored. 

2 "The Cardinal's Breviary was drawn up on principles far 
more agreeable to those on which the Reformation was con- 
ducted, and apparently with the same mixture of right and 
wrong in the execution. With a desire of promoting the 
knowledge of Scripture, it showed somewhat of a rude dealing 
with received usages, and but a deficient sense of what is im- 
properly called the imaginative part of religion. " — No. 75 of 
Tracts for the Times, p. 13. 



90 USE OF HOLY SCRIPTURE 

This lecture we may well conclude, as so happily 
ends the daily service in our Prayer Book, with the 
Apostle^s Benediction,^ in which we pray that the 
grace of our Lord Jesus Christ (which includes both 
His favour and His help), and the love of God our 
heavenly Father, and the fellowship of the Holy 
Ghost, may accompany us from our worship in 
the sanctuary to the cares and toils, the trials and 
pleasui'es, of our daily life and work. 

1 2 Cor. xiii. 14. The " Grace " was added as a conclusion 
to the service in 1559. In the Paris Breviary it is said submissd 
voce at the end of CompHne, at the close of the whole office for 
the day. 



LECTURE IV 

THE USE OF THE PSALTER 

The Psalter is to be regarded as a manual of devo- 
tion provided by God for our use. While the other 
books of Holy Scripture for the most part contain, 
in varying forms, God's word to us, the Psalms are 
addressed to Him. As Dr. Kirkpatrick puts it, with 
reference to the Old Testament, "The Psalms are 
the inspired response of the human heart to God\s 
revelation of Himself, in Law and History and 
Prophecy and Philosophy." ^ On the exceeding value 
of the Psalter one may quote Bishop Perowne : ^ 

" No single book of Scripture, not even the New 
Testament, has perhaps ever taken such hold on the 
heart of Christendom. None, if we may dare judge, 
unless it be the Gospels, has had so large an influ- 
ence in moulding the affections, sustaining the hopes, 
purifying the faith of believers. With its words, 
rather than with their own, they have come before 

1 Kirkpatrick, The Psalms^ p. x. 

2 PsalmSi vol. i. ch. ii. 

91 



92 USE OF HOLY SCRIPTURE 

God. In these they have uttered their desires, their 
fears, their confessions, their aspirations, their sor- 
rows, their joys, their thanksgivings. By these their 
devotion has been kindled and their hearts comforted. 
The Psalter has been, in the truest sense, the Prayer 
Book both of Jews and Christians."" 

The use of the Psalter in public woi^ship we have 
seen to have been an inheritance of the Christian 
Church from the Jewish, certainly from the second 
Temple, most likely from the first.^ We have seen 
too how the Psalter came to form the staple of the 
choir office (as distinct from the altar liturgy) of the 
Catholic Church, in both Eastern and Western 
Christendom.^ 

The thoughts which I would suggest about the 
Psalter may be collected conveniently round four 
leading questions. Two are connected with its use : 
(1) the external method of its recitation, and (2) the 
internal sense or meaning with which we should 
repeat the Psalms. The other questions concern 
(3) the composition of the Psalter, the authorship 
and dates of its various parts, and (4) the diffi- 
culties which some of its contents, like the impreca- 
tory or denunciatory psalms, present to a Christian 
mind. 

I Lect. I. pp. 1-8. 2 Lect. III. 



THE PSALTER 93 

I 

We consider first the rival methods of using the 
Psalter, bj recitation in course^ or by the selection of 
Psalms appropriate to the particular occasion or 
season. Selection seems to have been the earlier, as 
it is the more natural and reasonable, method ; the 
more mechanical recitation in course coming later, 
with the thought of the repetition of the whole 
Psalter within a longer or a shorter period as a 
fitting act of worship. 

The gradual development of the Western Breviary 
offices (of which the Psalter formed the principal 
portion) we have already in some measure traced.^ 
Here the two methods seem to have existed side by 
side, as to a certain extent they are combined in our 
Prayer Book. " The Day Hours of the Church of 
England," which are familiar to many — a transla- 
tion of the Sarum Hours, omitting the night office 
or Matins — give an example of the way in which 
saying in course was ordinarily combined in the 
mediaeval breviaries with the use of specially selected 
psalms. Fixed psalms M^ere mostly assigned to Lauds 
and Prime, to Terce, Sext, None, and Compline; 
while in the ferial office at Matins Psalms i-cix, and 
at Vespers Psalms ex to the end, were said once a 
1 Lect III. 



94 USE OF HOLY SCRIPTURE 

week in course, omitting the psalms assigned to the 
other services.^ In the Eastern Church the Psalter 
is divided into twenty sections or cathismata, each of 
which is divided into three shorter divisions called 
staseis. The whole is recited once a week ordinarily, 
and twice a week in Lent, but the details vary ac- 
cording to the time of the year.^ Our own Prayer 
Book combines (as has been said) the reading in 
course according to the day of the month with the 
appointment of Proper Psalms for a good many days 
(sixteen in all), and with the provision of twenty 
Selections of Psalms, for use in place of the psalms 
for the day, at the discretion of the minister. On 
each of these elements of our use I desire to say a 
few words. 

{a) The practice of reading in course has the 
advantage of making people (to a certain and per- 
haps very limited extent) familiar with the whole 

1 For other Western uses, see Kirkpatrick, Psalms, p. ci. 
Many of the reformed Galilean Breviaries, while providing for 
the recitation of the whole Psalter in a week, selected Psalms 
for the 'different days and hours. See the arrangement of 
the Paris Breviary given in Dr. Neale's Essays on Liturgiology^ 
pp. 12, 13, where a theme is taken for the psalms of each 
feria. 

2 'E^8o/xadapia (Venice, 181 T), vol. i. p. 69. The Praj/er Booh 
Interleaved gives a helpful summary of the Eastern use (p. 239), 
as well as of various Western uses (pp. 227-237). See also 
Dictionary of Christian AntiquitieSt vol. ii. art. " Psalmody." 



THE PSALTER 95 

Psalter, and also of providing constantly for different 
moods and needs ; but this gain seems to be dearly 
purchased at the cost of the promiscuous and some- 
what unintelligent reading in order. According to 
the arrangement of the Prayer Book all four psalms 
which are recognised as specially appropriate for a 
late evening service, and which formed the psalms 
for Compline (our Second Selection) are read at 
Morning Prayer. The contrast of tone and the 
incongruous blending of psalms must often have 
struck one painfully in the service. The juxta- 
position on the 20th morning of Psalms cii and ciii 
may be helpful, " the prayer for the afflicted when 
he fainteth and poureth out his complaint before 
Jehovah,"' and the glad thanksgiving — sorrow being 
turned into joy, the one leading up to the other; 
but there are other groupings in our artificial and 
mechanical division into sixty portions, where the 
change of tone is too violent to be followed without 
more effort than can be expected in an ordinary con- 
gregation. For instance, the combination on the 
1st evening of Psalm vi (the first of the Seven Peni- 
tential Psalms) with viii (" O Lord our Governor, 
how excellent is Thy name "') ; the severing on the 
9th day of Psalm xlvi ("God is our hope and 
strength "') from xlvii (" O clap your hands to- 
gether'') and xlviii ("Great is the Lord"), which 



96 USE OF HOLY SCRIPTURE 

really formed one group with it,^ while xlix ("O 
hear ye this, all ye people*"), which is joined with 
these two, has no inner connection with them. 

Psalms li, lii, liii (which may well be understood 
as prayers against the Flesh, the Devil, and the 
World) would go together better than 1, li, and lii. 
Psalm Ixxxviii (the one unrelieved complaint through- 
out the Psalter) is a pitiful anti-climax, following 
Ixxxvi (" Bow down thine ear ") and Ixxxvii (" Her 
foundations") on the 17th morning. Psalms cviii 
(" O God, my heart is ready ") and cix (the most 
fierce of the imprecatory psalms) are not well yoked 
together on the 22nd evening. Psalm cxiii might 
easily be placed with the two that follow rather than 
with the three that precede on the 23rd day, and so 
we should avoid severing the first of the great Hallel 
Psalms from those to which it forms an introduc- 
tion. It would be better to join Psalms cxxxv and 
cxxxvi on the 28th day, than to have the plaintive 
cxxxvii ("By the waters of Babylon") wedged in 
between cxxxvi ("for His mercy endureth forever") 
and cxxxviii ("I will give thanks with my whole 
heart "). 

(b) We may well be thankful for the provision in 
our present Prayer Book of Proper Psalms for many 

1 The three psalms are said together at Morning Prayer on 
the Epiphany. 



THE PSALTER 97 

additional days beyond those in the English Prayer 
Book and our own till 1892. The choice of these, 
as of the earlier Proper Psalms, may be regarded 
as excellent, and well worthy of careful study. A 
somewhat vehement attack has indeed been re- 
cently made on the choice of Proper Psalms for 
the great days of the Christian Year.^ But the 
simple answer to Dr. Cheyne's superficial criticism 
(as I venture to call it) is this, that the appropri- 
ateness of the Psalms is found not in special texts 
(which may not bear the weight that has sometimes 
been laid upon them), but in the general meaning of 
the whole Psalm, rising up in Christ and Christian 
mysteries to a higher fulfilment than the original 
reference could afford. For instance (to limit one- 
self here to the Psalms appointed for Christmas 
Day, while giving consideration to all in a Note^) 
Psalm xix (whether or not composed of two origi- 
nally distinct poems) tells of the revelation of God 
in nature and in conscience ; this is perfected in the 
incarnation of His Word. Psalms xlv (whatever 
may be the coiTect translation or the real meaning 
of verse 7) sings of the ideal Messianic king. Psalm 
Ixxxv tells of the gracious return of God to His 

1 The Christian use of the^ Psalms, with Essays on the Proper 
Psalms of the Anglican Prayer Book^ by the Rev. T. K. Cheyne. 

2 Appendix E. 

7 



98 USE OF HOLY SCRIPTURE 

penitent people. So (in the evening) Psalm Ixxxix 
tells of God's promises to David, fulfilled notwith- 
standing seeming failure. Psalm cxxxii rejoices in 
the sure promise to David. Psalm ex (apart from any 
controversy as to its authorship or immediate refer- 
ence) sings of the Messianic King and Priest, whose 
description is adequately realized by the Captain of 
our salvation, espousing our cause, and going forth 
against our enemies, conquering and to conquer. 

(c) One may plead for a wider use of the Selec- 
tions of Psalms provided in the Prayer Book. Be- 
sides (1) avoiding difficult Psalms (which with many 
a congregation might cause more questioning than 
edification), or incongruous Psalms (as when the 
Hallelujah Psalms come in ordinary course for Holy 
Week), we can thus (2) choose a Selection suitable 
for any special occasion. It will be found (as I hope 
to show in a Note ^) that the Selections are exceed- 
ingly well chosen for this purpose. There are Selec- 
tions appropriate for festivals of Apostles, or for 
any Saint's day, for Christ mastide and Eastertide, 
for penitential seasons, for the Dedication Festival 
of a church, for services in connection with mission- 
ary work, for special intercession or thanksgiving. 
(3) Moreover we might by the use of a selection for 
several Sundays in succession make our congrega- 
1 Appendix F. 



THE PSALTER 99 

tions familiar with different groups of Psalms, so 
that they would come to know the words, and un- 
derstand something of their meaning, and be taught 
perchance to join in singing, instead of merely read- 
ing in unmusical fashion, these ancient hymns of the 
Church.i 

II 

From the external method of reciting the Psalms 
we turn to the far more important question as to 
the internal meaning — the intention (so to speak) 
with which we should say them. The general line 
that I should take has already been indicated in the 
first lecture. 

On the one hand, we shall not be content to re- 
gard the Psalms merely as Hebrew poems belonging 

1 The name given to an individual psalm, found in the title 
of fifty-seven psalms, mizmor, by its derivation signifies that 
which is to be sung to a musical accompaniment. Hastings' 
Dictionary, vol. iv, p. 145 B. 

On the different musical modes of reciting the Psalter, see 
Kirkpatrick, Psalms, p. cii, and Frere, History of the Prayer 
Book, p. 345. 

(1) Cantus directaneus, the Psalm was sung throughout by the 
choir or congregation. 

(2) Cantus tractus, the Psalm was sung by a single voice, 
generally in elaborate fashion. 

(3) Cantiis respaasorius, the precentor and the choir or con- 
gregation took parts alternately. 

(4) Cantus antiphonalis, by the two sides of the choir or con- 
gregation alternately. 



100 USE OF HOLY SCRIPTURE 

to a bygone day (though inspired for that time), into 
which we have, as far as may be, to cast ourselves 
back in imagination when we read its songs. This 
stretch of historical imagination can hardly be looked 
for in simple folk, who delight in the Psalms ; its 
constant exercise would be largely disastrous to de- 
votion in the learned. On the other .hand, we shall 
feel it a strained and exaggerated position to disre- 
gard all marks (including limitations) that belong 
to their human authorship, and view the Psalms as 
directly intended, by the Spirit who uttered them 
through human lips, for the use of Christ, and 
along with Him, of His Church. So regarded, the 
Psalms are to be thought of as primarily the expres- 
sions of our Lord's mind and heart, to which we are 
to seek to rise up as members of His mystical body, 
endued with His Spirit. In this view, difficulties 
such as are suggested by the imprecatory or com- 
minatory psalms are waived aside as irrelevant, since 
what might be improper or sinful as a human utter- 
ance is right and natural on the lips of the incarnate 
Son of God, the divine Judge. This would seem in 
principle to amount almost to a denial (uninten- 
tional, of course,) of the reality of the Incarnation, 
as if God could speak through human lips what it 
would be wrong for man to say. And it seems 
perilously like the heathen custom of attributing 



THE PSALTER 101 

to deities actions which would be immoral in men 
and women, — immoralities which then came to be 
thought of as excusable on earth since they were 
practised in heaven. 

Surely between these extreme views there is an 
intermediate position, at once reasonable and reverent 
(reverent because reasonable), which recognizes the 
Psalter like other books of the Bible (and in particu- 
lar of the Old Testament) as, while the utterance 
of men specially under the influence of the Spirit 
of God, yet bearing traces not only of individual 
authorship, but also of the age of the world and the 
stage of divine revelation to which the author 
belonged. 

The Psalms we feel have a real historical origin 
and setting, which must not for their true under- 
standing be ignored. They are the outpourings of 
human hearts in varied experiences, personal and 
national, of joy and sorrow. These outpourings 
(though inspired by the Spirit of God) have inevitable 
limitations belonging to their age and circumstances, 
which must be honestly recognized. The wonder is 
that these limitations are so little prominent, that 
the singers of Israel so largely transcend what we 
should have thought their natural bounds. " Every 
true poefs words contain far more than he himself 
at the moment intends. And the words of these 



102 USE OF HOLY SCRIPTURE 

inspired poets were so shaped and moulded by the 
Holy Spirit that they might grow and expand with 
the growth of revelation.'' ^ 

The prayers and praises of these inspired men, 
preserved by God's controlling Providence, represent 
and express the desires and movements of the human 
heart, and so find their full realization in the Son of 
man, the incarnate Son of God. In Him all that 
really belongs to man is perfectly fulfilled, while the 
imperfections of the sons of men are left on one side 
by the pattern Man, on whom the Spirit of God is 
poured forth without measure, in whom all is in 
perfect harmony and correspondence with the divine 
will and purpose. As God's revelation of Himself 
finds its climax in the life of His incarnate Son, so 
the outreaching of man after God finds its highest 
expression in Christ, the perfect and ideal Man.^ 

1 Kirkpatrick, Psalms, p. xii. 

2 An interesting and striking illustration of this thought of 
the Psalms being said by and with our Lord is the appoint- 
ment in the Roman and Sarum Breviaries, as one of the proper 
psalms for Vespers throughout Christmastide, of Ps. cxxx, Dc 
'profundis, which we associate with the idea of humiUation in 
the Office of the Dead, and as one of the Seven Penitential 
Psalms. The incarnate Son has placed Himself in our midst, 
to share our experiences and bear our burdens. " Out of the 
deep " of our misery He calls to His Father. 

This idea St. Augustine continually repeats in his Homilies 
on the Psalms. " Ille orat pro nobis, ut sacerdos noster, orat 
in nobis, ut caput nostrum, oratur a nobis, ut Deus noster. 



THE PSALTER 103 

With this clue we see how for us the meaning of the 
Psalms is widened and spiritualized. Temporal 
*' salvation," for the individual or the nation, is the 
primary petition of many psalms, like iii, xiii, xx 
and xxi. But these petitions are easily and naturally 
understood in a deeper sense of moral and spiritual 
rescue. To substitute "life" for "soul," as in the 
Revised Version of the New Testament, would often 
be a help to the meaning of a psalm, just because of 
the ambiguity and wideness of the former term, 
which may be used of physical and temporal or of 
spiritual and eternal life. The redemption wrought 
for and the covenant made with Israel rise to a higher 
conception and a fuller meaning, when applied to the 
Christian Church, the true people of God. So we 
daily sing our Benedidus^ which might be said to 
mark the transition from the lower and national 
to the higher and spiritual sense of God's redemp- 
tion of His people. Psalms concerning the building 
of Jerusalem, and exulting in the beauty and glory 
of the city of God, find a higher application in the 
Civitas Dei, the representation of the kingdom of 
heaven set up on earth, while they look forward to 

Oramus ad ilium, per ilium, in illo ; et dicimus cum illo, et 
dicit nobiscum ; dicimus in illo ; dicit in nobis psalmi hujus 
orationem." Enarr. in Ps. Ixxxv. 
1 Luke i. 68-79. 



104 USE OF HOLY SCRIPTURE 

their perfect realization in the heavenly city, where 
throughout its length and breadth, built up of living 
stones, the tabernacle of God is with men and He 
shall dwell among them.^ Herein, of course, lies the 
answer to the Puritan objection represented in our 
old (ten) Selections of Psalms, which seem to have 
been designed not only to avoid imprecations, but 
also definitely personal references, or local and regal 
allusions.2 

We will seek, then, to say our Psalms in union 
with our Lord Jesus Christ, as the leader of His 
Church's worship to the Father — in word in the 
Psalter as in act in the Eucharist. He (we may say) 
precents our Psalms, and by the gift of His Spirit 
enables us to enter into their true meaning ; as at 
the altar He, the real priest, bids us join in the 
triumphant presentation of His victorious oblation 
by offering ourselves, our souls and bodies, along 
with Him, a living sacrifice unto the Father.^ 

1 Rev. xxi. 22, 3. 

2 Verse 9 was omitted from Ps. Ixxxiv in Selection viii. 

8 Rora. xii. 1, St. Augustine continually urges this view of 
the Eucharist. " Cujus rei sacramentura quotidianum esse 
voluit ecclesiae sacrificiura, quae cum ipsius capitis corpus sit, se 
ipsam per ipsum discit offerre. " De Civitate Dei, x. 20. It is 
interesting to see this pressed by P^re Le Brun in his Explicor 
lion de la Messe. Art. I. 



THE PSALTER 105 

III 

When we have grasped this true sense in which 
the Psalms should be said, we are prepared to face 
critical questions as to the composition of the book, 
the authorship and dates of its various parts/ We 
shall face the questions which are raised on these 
points frankly and calmly, not greatly disturbed if 
some traditional opinions are upset, because assured 
that on these the moral and spiritual value and help- 
fulness of the Psalter in no way depends. On the 
other hand we shall welcome any light that investi- 
gation and criticism can throw on the original 
circumstances amid which different psalms were com- 
posed (or edited), convinced that with this knowledge 
we shall be enabled to enter more intelligently into 
their meaning, to sing with more understanding 
while with no less spirit. We shall see more clearly 
how the prayers and praises of the ancient Church 
w^ere fitted and prepared for the use of our Lord 
Jesus Christ and of His disciples to the end of time. 
Let us look at an illustration or two on each side of 
this position. 

{a) How little depends for practical purposes (that 
is, for our devotional use of the Psalms) on their 

1 For a useful historical sketch of Psalm Criticism see James 
Robertson, The Poetry and the Religion of the Psalms^ ch. ii. 



106 USE OF HOLY SCRIPTURE 

precise date or authorship, e. g., whether such a 
Psalm as xvii (" Hear the right, O Lord, and con- 
sider my complaint"") be a prayer of David perse- 
cuted by Saul or of Israel in exile ! In either case 
it is the complaint of God's faithful servant, op- 
pressed by merciless foes, calling for the intervention 
of God to uphold the right. Thus it is suited to 
be the prayer of His perfectly righteous Servant 
amid the sorrows of His earthly life, or of His 
Church and faithful people in all similar circum- 
stances of trial. Take another instance. Do Psalms 
Ixxiv and Ixxix refer to the desolation wrought by 
the Chaldeans in 586, or to that wrought by Antio- 
chus Epiphanes in 169? For spiritual purposes a 
cry for help called forth in the time of the Macca- 
bees will be as helpful to us begging for deliverance 
from the World, the Flesh, and the Devil, as a cry 
of David when persecuted by Saul, or of Israel groan- 
ing under Chaldee conquest.^ Once again. For the 
outpouring of penitence it would make little real 
difference if we should have to give up the naturally 
helpful thought of Psalm li as being David's prayer 
for pardon and cleansing after his great sin, and 
regard it rather as an expression of national peni- 
tence for sins of idolatry, belonging to the time of 

1 Driver, Introduction to the Literature of tlic Old Testament, 
p. 360. 



THE PSALTER 107 

the Exile/ To regard the Psalms more generally 
(by no means exclusively) as the voice of the com- 
munity, rather than the cry of an individual, may 
make them more appropriate for congregational use. 
It has been well said on the other side, that " in 
contending for an individual and personal signifi- 
cance we do not exclude a wider collective reference, 
just because it is the property of a good lyric to 
express what is deepest in the poet^s own feelings, 
and what appeals to the hearts of the largest num- 
ber of readers." ^ It seems clear that a good many 
psalms, originally of a more personal character, were 
re-edited for public worship in the Temple.^ 

(b) On the other hand, all will recognise that " a 
psalm gains in point and reality if we can give it an 
historical or personal background."* Moreover, a 
knowledge (where it may be had) of its date and 
authorship throws light upon the religious history 
of Israel and the course of God's dealings with His 
people. We shall see more in Christ's and the 
Christian use of the Psalms, if we learn what we 
can (and this may not be very much) of the original 
circumstances which gave rise to the several psalms, 

^ Driver, Introdiiction to the Literature of the Old Testament^ 
367 N. 

2 Robertson, Poetry and Religion of the Psalms ^ p. 276. 

3 Sanday, Inspiration^ p. 195. 

* Kirkpatrick, Psalms, p. xxxvii. 



108 USE OF HOLY SCRIPTURE 

the moral and spiritual environment which a psalm 
reveals. Thus we shall see what Christ fulfilled as 
our High Priest, as Captain of our salvation, as de- 
voted Servant of the Lord, the representative of the 
chosen people, as the ideal Man. " The earliest 
Jewish higher critics," who prefixed the titles and 
historical notes to the Psalms, "deserve credit (as 
has been said) at least for perceiving the importance 
of knowing the historical setting of a Psalm, even 
if they were not very acute in determining it."^ 

The view of the Psalter as a collection of hymns 
by many authors in the nine hundred years between 
David and the Maccabees (for it includes composi- 
tions belonging probably to both these dates 2) gives 



1 The Old Testament from the Modern Point oj View, by the 
Rev. L. W. Batten, p. 268. 

The titles to the psalms generally were apparently only fixed 
when the psalms came into common use in the Temple service 
after the Return from Babylon. 

a. The musical and liturgical notices in the titles probably 
belong to the period of the second Temple, when these subjects 
became prominent, though they may be older. 

&. The historical notices were probably of late origin also. 

c. For the probable explanation of the supposed names of 
authors, see the next page. 

2 Probably but few psalms are earlier than the seventh 
century b. c. Psalms xlix, Ixxiv, Ixxix are with considerable 
probability referred to the Maccabean period. For dates of 
the Psalter, see Kirkpatrick, Library of the Old Testament, Note 
B (criticising Cheyne), and Introduction to The Psalms ; Driver, 



THE PSALTER 109 

a far wider assurance of sympathy with the manifold 
experiences of man and of the Church than could 
be expected in the work of a single poet, or of a 
small group of psalmists. " It is the surprising 
variety of mood and subject and occasion in the 
Psalms (called forth by the varied circumstances of 
individual or national life) which gives them their 
catholicity, and, combined with their deep spiritual- 
ity, fits them to be the hymn-book not only of the 
second Temple, but of the Christian Church,"*' ^ — 
which enables us in the New World in the twentieth 
century, equally with Christians in the Apostolic 
age, to find in the Psalter, as we repeat it in our 
daily service, prayers applicable to all sorts of present 
needs and anxieties. 

" A general truth is always finding fit and fitter 
illustrations as history goes on. No doubt many of 
these psalms, like all popular lyrics, would be sung 
often from time to time, and on every occasion 
be found suitable to the circumstances of those 
using them. In a sense it may be said that all great 
truths are prophetical ; the more fundamental they 



Introduction to the Lit. of the Old Testmnent^ pp. 362, 363 ; Robert- 
son Smith, Old Testament in Jewish Church, p. 205 ; Sanday, /n- 
spiration, pp. 192, 270 ; Davison in Eastings' Dictionary^ vol. iv, 
*' Psalms." 

1 Driver, Introduction, pp. 346, 355. 



no USE OF HOLY SCRIPTURE 

are, the more will they find recurring illustration and 
exemplification as history is unfolded.'' ^ 

David's name, as that of the most notable con- 
tributor, is given to the whole book, as the Psalter, 
the chief contribution, gives its name to the collec- 
tion of Hagiographa.2 'jj^g division of the Psalter 
into five books (plainly marked in the Revised Ver- 
sion ^) was earlier than the Septuagint translation, 
for this has the doxologies with which the several 
books close, and the first three of these doxologies 
are probably editorial additions ; but this fivefold 
division was probably a comparatively late arrange- 
ment in imitation of the five books of the Law. 
A better threefold division is suggested,* itself re- 
sulting from the union of smaller collections. 

The first division, comprising Psalms i-xli, may 
be called " Davidic ; " all but three ^ (i, ii, xxxiii) of 
the Psalms contained therein bear his name, not 
necessarily as pointing to his authorship, but rather 

1 Robertson, Poetry and Religion of the Psalms^ p. 144. 

2 Comp. Dr. J. P. Peters's lecture on " The Psalter in the 
Jewish Church and in the Christian Church," in Lauda Sion^ 
New York Church Club Lectures, 1896, pp. 12, 13. 

3 Bk. i, Pss. i-xli ; bk. ii, Pss. xlii-lxxii ; bk. iii, Pss. Ixxiii- 
bcxxix ; bk. iv, Pss. xc-cvi ; bk. v, Pss. cvii-cl. 

4 E. g., Robertson Smith, Old Testament in Jewish Churchy 
p. 200, Kirkpatrick, Library Old Testament^ p. 31. 

^ I do not count our Ps. x, which is really a single poem 
with ix. 



THE PSALTER 111 

marking the psalms as belonging to the original col- 
lection called by his name.^ 

The second division, comprising Psalms xlii- 
Ixxxix, is "Elohistic," this peculiarity as to the 
use of the divine Name being probably due to the 
editor''s revision. 

The third division, comprising Psalms xc-cl, is 
mostly anonymous, with a few Davidic psalms that 
had not been included in the earlier collections. 

On the formation of the Psalter I may be per- 
mitted to quote Dr. Sanday''s helpful summary and 
illustration : ^ " Thus much is clear. The Psalter 
as we have it is made up of a number of smaller 
collections, which once had a separate existence. The 
best analogy for the history and structure of the 
Psalter would be that which is supplied by our own 
hymn-books. Just as the hymns of Watts and 
Wesley, of Newton and Cowper, of Lyte and Keble, 
have been to a greater or less extent incorporated 
into succeeding collections, so also a number of 
minor collections have contributed to make our 
present Psalter.*" 

1 So in the New Testament *' David " seems to be equivalent 
to the Book of Psalms. With the title "Psalms of David" 
may be compared the "Proverbs of Solomon," where the 
book itself indicates that other collections also are contained 
in it. 

2 Inspiration, p. 193. 



112 USE OF HOLY SCRIPTURE 

The names, like Asaph or the sons of Korah, in 
the titles of the Psalms are supposed to mark the 
Psalm as belonging to the hymn-book of the Leviti- 
cal choir or guild that claimed descent from Asaph 
or from Korah. So the Precentor's collection is 
probably the meaning of the title "Of or for the 
Chief Musician." The preposition Lamed denotes 
origin rather than in the strict sense authorship.^ 

IV 

The Imprecatory Psalms undoubtedly are a real 
cause of difficulty and distress to many serious and 
religious persons. " I do not like to hear them, and I 
will not join in them, and I cannot think how a 
clergyman can say them." This is the sort of expres- 
sion of repulsion and perplexity that we not uncom- 
monly meet with. " Can it be right to utter such 
words in Christian worship ? " it is asked. " How 
can they be harmonized with the teaching of Jesus 
Christ concerning forgiveness such as we read in the 
Sermon on the Mount ? *" In reply I may quote 
what has been well said where a forced or laboured 
defence would not be looked for or found, by Prof. 
W. T. Davison in Hastings' Dictionary of the 
BihU? 

1 See, besides the writers quoted above, Robertson, Poetry and 
Religion of the Psalms, pp. 136, 137. 2 VoL iv. p. 158, B. 



THE PSALTER 113 

"The Imprecatory Psalms are better understood 
than they once were. Those who read into them 
a coarse vindictiveness are now seen to be no less 
wide of the mark than those who in a mistaken zeal 
contended that all the utterances of godly men in an 
inspired Bible must be justifiable by the highest 
standard. But the solution of a moral problem is 
not found in a timid compromise between extremes. 
The strong language of Psalms vii, xxxv, Ixix, cix, 
and some others, is not to be blamed as an exhibition 
of a personally revengeful spirit. The law condemns 
this as well as the gospel ; and in the Psalm which 
contains the strongest language the writer disclaims 
such culpable resentment (cix, 4, 5, ' For the love 
that I had unto them, lo, they take now my con- 
trary part : but I give myself unto prayer. Thus 
have they rewarded me evil for good ; and hatred for 
my^good wilP). Compare Psalms xxxv, 13, 'Never- 
theless when they were sick, I put on sackcloth, and 
humbled my soul with fasting : and my prayer shall 
turn into mine own bosom.' " 

So far as David himself is concerned (though none 
of the Psalms in question appear to be really his), 
he was (as Dr. Kay points out ^) a remarkable example 
of patience under multiplied wrongs, and of magna- 

^ In his invaluable Commentary on the Psalms (unhappily 
now out of print), p. 467. 

8 



114 USE OF HOLY SCRIPTURE 

nimity to his foes when he had them in his power. 
Psahn XXXV seems to me a good illustration of the 
point to be seized on in the imprecatory psalms, — 
the singer's absolute faith in and reliance upon God's 
justice. The desire and claim of the psalmist is 
that it may be made plain that " The Lord shall 
stand at the right hand of the poor, to save his soul 
from unrighteous judges.'' ^ " Let not them that trust 
in thee, O Lord God of hosts, be ashamed for my 
cause : let not them that seek thee be confounded 
through me [and my misfortunes, not my faults], O 
Lord God of Israel." ^ God's vindication of His 
servants, and of the cause of right and truth, was called 
for in ways that were natural at the time, in the ab- 
sence, especially, of any clear revelation of the resur- 
rection of the dead and of eternal judgment. ^ With 
their limited horizon, the immediate manifestation of 
God's righteous judgment was impatiently demanded. 
For the Psalmists it was practically Now or Never. 
With the clearer view of the future world vouchsafed 
to us, we have learned both to wait patiently, and 
to look for a worthier display of the divine character 
and power in overcoming evil with good after much 
long-suffering. * " O let the vengeance of thy ser- 
vants' blood that is shed be openly showed upon the 

1 Ps. cix. 30. 3 Heb. vi. 2 ; comp. 2 Tim. i. 10. 

2 Ps. Ixix. 6, 34. 4 2 Tim. ii. 24, 25. 



THE PSALTER 115 

heathen in our sight,'" the Christian Church may 
still cry. But she has learned from her Master (who 
came not to destroy men's lives but to save them)^ 
in what that longed for vengeance should consist, 
in a victory as blessed to the vanquished as to the 
conqueror. 

"It may indeed be well to consider whether the 
Old Testament saints, in the vigour and simplicity of 
their piety, did not cherish a righteous resentment 
against evil which the more facile and languid moral 
sense of later generations would have done well to 
preserve. ' O ye that love Jehovah, hate evil ** is an 
exhortation that belongs not to one age, but to all 
time." 2 " Do not I hate them, O Lord, that hate 
thee : and am not I grieved with those that rise up 
against me ? Yea, I hate them right sore : even as 
though they were mine enemies.'' ^ It has been truly 
said, "An identity of wishes and aversions, this 
alone is true friendship." Certainly, the fear of the 
Lord is to hate evil. Was it not of Dante that it 
was said, he was a good lover, because he knew how 
to hate ? Some words of Bishop Thirlwall, I think, 
first made clear to me the weakness and flabbiness of 
that general " amiability," which some people are apt 
to identify with Christian charity, — not sufficiently in 

1 Luke ix. 55. 2 Davison as above. 

3 Ps. cxxxix. 21, 22. 



116 USE OF HOLY SCRIPTURE 

love with anything to hate its opposite. Speaking 
of Thackeray, and defending him from the charge 
of being cynical, which the dulness of many attrib- 
uted to him, Bishop Thirlwall said, " I believe that 
nobody loved more everything and everybody that 
was worth loving. But what would have been the 
value or merit of such love if he had not keenly per- 
ceived and felt the difference between that which was 
to be loved and that which was to be hated, or had 
shut his eyes to the dark side of the world ? " ^ 

We must learn to distinguish not merely between 
personal injuries (as we regard them) and real wrong- 
doing, but also between the evil deed and the evil 
doer. Seeking to see all from God's point of view, 
we shall learn to love the sinner while we hate the 
sin ; to hate sin — all sin — wherever we see it, and 
first of all, where we are most responsible for it, in 
ourselves ; and to love the sinner, not with the love 
of complacence, but with that love of pity which 
moved the all holy God to give His only begotten 
Son for and to the fallen world, that whosoever 
believeth in Him should not perish in his sin, but, 
being delivered therefrom, should have eternal life.^ 
Let intelligent Christians, then, join in these denun- 
ciatory Psalms without scruple of conscience, thank- 

1 Letters Literary and Theological, p. 943. 

2 John iii. 16. 



THE'PSALTER 117 

ing God for the fuller knowledge and the higher 
standard He has given lis, and aiming the denuncia- 
tions (clothed of course in figurative language) 
against moral evil, all that contradicts God's will 
and insults His sovereignty, and knowing that per- 
sonal beings fall under the woes only so far as they 
wilfully and persistently cling to and wrap them- 
selves in tlie evil from which God, the Creator, the 
Redeemer, and the Sanctifier, is ever seeking to dis- 
entangle them. In the end His wrath must be 
revealed (and in that revelation all who are true- 
hearted will exult) "against all ungodliness and 
unrighteousness of men who hold down the truth in 
unrighteousness/"* ^ This zeal for God's honour, this 
passionate desire for righteousness, are as much feat- 
ures in the picture of the true worshipper set before 
us in the Psalms as are the elements of meekness, 
penitence, and patient suffering. 

To conclude. The Psalms we value and recite as 
utterances of the human soul to God in varying cir- 
cumstances, and with varying degrees of discernment 
as to the manifold ways in which His purposes shall 
be accomplished. They are taken up by our Lord, 
the perfect man ; in Him they find their highest and 
deepest meaning. From Him we receive them, and 
seek to use them with His intention by the aid of 

1 Rom. L 18 ; Rev. xi 17, 18, xviii. 20, xix. 2. 



118 USE OF HOLY SCRIPTURE 

His Spirit. And we will set ourselves to become 
really familiar with this divinely provided manual of 
devotion (so tender and so strong), to know our way 
about it, and where to turn for prayers and hymns 
suitable for different experiences and needs, for psalms 
of penitence and supplication, of praise and thanks- 
giving, of instruction and of colloquy with God. 
This, my brothers, you should do for your own use, 
and in view likewise of your future ministry to others, 
that, through his knowledge of this, as of other parts 
of Holy Scripture, " the man of God may be com- 
plete, furnished completely unto every good work " 
— and word.^ 

1 2 Tim. iii. 17. 



LECTURE V 

THE READING OF THE OLD TESTAMENT 

In treating of the reading of the Old Testament in 
the public worship of the Church we cannot ignore 
a considerable change of front among scholars and 
thoughtful men in regard to the Old Testament, or 
as to the nature of the methods by which God's 
revelation of Himself in the Old Testament has been 
conveyed.^ This changed view has led to a neglect 
of private reading of the Old Testament, and to 
questions as to the profitableness of its use in public 
worship. There is an uncomfortable feeling abroad, 
which we shall do well frankly to face. Knowing 
that the traditional authorship and dates of large 
portions of the Old Testament are questioned (for 
conspicuous instances may be mentioned Deutero- 
nomy and the Pentateuch generally, the latter part 

1 Sanday, Oracles of God, p. 7 ; comp. Ottley, Aspects of 
the Old Testament, p. 7; Kirkpatrick, Div. Library of the Old 
TestuTnent, p. 88. 

119 



120 USE OF HOLY SCRIPTURE 

of Isaiah, and Daniel), people imagine that the value 
of the books and their religious teaching is thereby 
impaired, if not destroyed. The same result is apt 
to follow in many minds from doubts being thrown on 
the historical character or accuracy of several books 
(again to take conspicuous instances, Jonah, Chroni- 
cles, Esther). And again difficulties are occasioned 
by the imperfect morality shown in different parts 
of the Old Testament, e. g., in the stories of the 
patriarchs, the wars of extermination, the impreca- 
tory psalms. The facts underlying these objections 
being generally acknowledged, and arguments in 
denial regarded as forced, the question is asked, 
What is the good of our reading these Old Testa- 
ment books, or the great mass of them ? 

By way of reply our object should surely be, and 
I feel confident we can attain it, to offer reasonable 
explanation of these facts, and then to show that 
rightly understood, instead of furnishing valid ob- 
jections to reading the Old Testament Scriptures, 
they point to distinct advantages afforded by the 
practice.^ 

1 As an illustration of this treatment of the Bible, I would 
refer (without adopting all the positions there taken) to An 
Introduction to the Studj/ of the Scriptures by the Bishop of Ripon, 
Dr. Boyd Carpenter, in The Temple Bible. Comp. the Rev. Dr. 
J. Lewis Parks's lecture on "Holy Scripture "in the Churchr 
man^ Leagite Lectures^ Washington, 1902. 



THE OLD TESTAMENT 121 

(1) First ; many difficulties are at once forestalled 
when we recognize that the revelation which we have 
in the Old Testament of God's being and character, 
of His mind and purpose, belongs to a preparatory 
stage of His self- manifestation, given TroXv/j^epm /cal 
TroXuT/DOTTO)?, in many fragments and in many fashions, 
unto the fathers.^ In the very imperfections that 
mark the lives of His servants in early times, and 
their conceptions of divine things, we see an illustra- 
tion of God's patience and consideration, teaching 
men as they were able to receive His word, leading 
them on gently step by step to higher levels of 
thought and conduct. This thought may surely be 
full of comfort when we are tempted to be dis- 
couraged at our own slow progress ; it should serve 
likewise as a pattern for our dealing with others, 
whether individuals, classes, or races, in lower stages 
of spiritual development. It can hardly be necessary 
to point out how the New Testament writers, and 
our Lord's own teaching, recognized this condescen- 
sion and adaptation of divine teaching to the actual 
needs and capacities of people in older times. In 
the sermon on the mount what " was said to them 
of old time " (there is no doubt that the dative gives 
the right translation here) is distinctly contrasted 
with the fuller, deeper teaching which Christ gives 
1 Heb. i. 1. 



122 USE OF HOLY SCRIPTURE 

to His disciples, in no way contradicting but expand- 
ing the old precept and showing the reach of its 
spirit.^ 

So with the permission for divorce given in the 
Mosaic law on account of the hardness of men's 
hearts.2 These laws were all on an upward line ; 
they restrained within certain limits what outside 
the discipline of the divine school was far more un- 
bridled in the indulgence of passion or revenge ; they 
prepared the way for the fuller teaching which should 
be given in more advanced classes (so to speak) of 
God's scholars. The kindergarten with its object 
lessons and baby language precedes and prepares the 
way for the inculcation of principles to those who 
have mastered its early teaching. Bishop Gore sums 
up the explanation of St. Chrysostom on this subject 
as showing that "it is the very merit of the Old 
Testament that it has taught us to think things 
intolerable, which under it were tolerated."' ^ In the 
Book of the Covenant, Ex. xx. 23 — xxiii. 33, — 
next to the Decalogue itself the oldest and simplest 
of the codes embodied in the Pentateuch — the law 
of retaliation, eye for eye and tooth for tooth, was 

1 Matt. V. 21, 27, 33, 38, 43. 

2 Matt. xix. 7, 8. 

2 Lux Mu7idi (I2th ed.), p. gtl. See Chrys. Rom. in Matth. 
xvii. 5, 6. (Montfaucon, t. vii. pp. 262, 263.) 



THE OLD TESTAMENT 123 

probably in the first instance a mitigation of exist- 
ing practice ; it seems to have meant not " an eye 
shall be exacted," but " only an eye may be exacted." 
And " side by side with this principle," Dr. Sanday 
points out, "we have the germs of another which 
was destined ultimately to supersede it. The Chris- 
tian precept is, ' Love your enemies.' But a distinct 
step has been taken towards loving one's enemy when 
it is laid down that his ox or his ass are not to suffer, 
that they are to be restored to him when they go 
astray, and that, enemy though he is, if his ass 
should fall under its burden it is to be relieved. 
The consideration which is extended to an enemy's 
chattels may soon come to be extended to himself." ^ 
(2) Closely connected with the plan of God, made 
clear by a study of the Old Testament Scriptures, 
gradually to reveal Himself through preparatory 
stages up to the full disclosure of His character 
and mind in Christ, is the thought which the read- 
ing of the Old Testament should constantly bring 
home to us of the enormous debt we owe to the life 
and teaching of Jesus Christ, in raising our standards 
and illuminating our darkness. We are so accus- 
tomed to the radiance of Christianity ; it has become 
so much a part of the mental and moral atmosphere 
we continually breathe, that we do not realize how 

1 Sanday, Inspiration, p. 182. 



124 USE OF HOLY SCRIPTURE 

different life would be without the grace and truth 
that came by Jesus Christ.^ The very imperfections 
of Old Testament religion, its crudities in worship 
and limitations of thought, the weakness and im- 
potency of the law on which St. Paul continually 
dwelt, — all that sometimes startles us in reading 
its sacred books, should by the very shock we feel 
help us to recognize how great are the special gifts 
of the Christian religion, and give meaning to our 
Whitsuntide preface at the Eucharist, wherein we 
give thanks that we have been "brought out of 
darkness and error into the clear light and true 
knowledge of God and of His Son Jesus Christ."" 
Is it not for lack of this realization of what we 
owe to Christianity — even those who but poorly cor- 
respond with its teaching — that persons are tempted 
to take up with various un-Christian theories or 
philosophies, — Buddhism, Theosophy, or Agnosti- 
cism? Rejoicing in the security and refinements of 
civilization, which are really due to Christian influ- 
ence ; accustomed to the thought of God as a gracious 
Father, which is learned from His Son's revelation 
of Him ; with light thrown on death and the future 
world by Him who brought life and immortality to 
light, — they take these blessings as a matter of 
course, and fondly imagine that if the Christian ele- 
1 See Illing worth, Reason and Revelation, p. 154. 



THE OLD TESTAMENT 125 

ments were substracted from the world's life and 
thought, all would remain much as before, with per- 
chance only a few unnecessary restrictions on thought 
or conduct removed. In the complaint of God 
through the Prophet,^ " They knew not that it was 
I who healed them ; who taught Ephraim to walk, 
who in mercy lifted off the yoke" of bondage to 
passion and greed and cruelty, and set before them 
the wholesome food whereby, albeit all uncon- 
sciously, their life, personal and collective, has been 
nourished and developed. Alas, denying the Son, 
they are bound by degrees to lose the knowledge of 
the Father also whom He declares.^ We on the 
contrary will protest, " Thou hast been our succour : 
leave us not, O God of our salvation.'' ^ 

(3) In another aspect the moral teaching of the 
Old Testament, and of its early books, is of the 
greatest value, in that they set before us examples of 
great, and in a sense of isolated, virtues, that could 
be illustrated better in early times than when life 
and character became more complex. The stories of 
the Old Testament worthies, summarized from a par- 
ticular point of view in the eleventh chapter of 
Hebrews, fasten attention on great outshining points 
of character. The faith of Abraham and his will- 

1 Hos. xi. 3. 2 1 John ii. 23. 

3 Ps. xxvii. 11. 



126 USE OF HOLY SCRIPTURE 

ingness at what he supposed to be God's word to 
sacrifice his son, the dutifulness of Isaac as son and 
husband, the purity and unselfishness of Joseph, the 
generosity of David, the unworldliness of Daniel, — 
all are exhibited on a large scale, as was possible in 
simple days, and as prominent characteristics are 
seen in the conduct of children. It is by fastening 
on these leading points in characters drawn large and 
with a free hand, that we gain the real help which 
much of the Old Testament is intended to afford. 

Specially attractive as these stories are for children 
in years, they are no less valuable for children in the 
faith, for persons or nations in lower stages of re- 
ligious development. One can well imagine that the 
stories of the patriarchs or of characters in the his- 
torical books (the works of the " former prophets *") 
might be most suitable for the instruction of cate- 
chumens in many mission fields, leading up to the 
more subtle and complex ethical and spiritual teach- 
ings of the New Testament, as natural virtues must 
ever be the foundation of those which are called 
supernatural. For many in our ordinary congrega- 
tions I am sure the Old Testament stories afford a 
most helpful stepping-stone to higher things, having 
that link with common life — both personal and 
national — which they do not so readily grasp in the 
New Testament. 



THE OLD TESTAMENT 127 

(4) Again, we must never forget that the Old 
Testament Scriptures still have their part to play in 
the insistence on that side of God's revelation which 
is specially emphasized in the older books of the 
Bible. The holiness of God, His hatred of evil, the 
sureness of His judgments on wrong-doing — while 
all this is clear in the teaching of our Lord and His 
apostles,^ it was specially the function of the Law 
and the Prophets to enforce these truths.^ They 
belong especially and necessarily to the fundamental 
instruction, without which the aspects of God's char- 
acter later revealed would almost certainly be misin- 
terpreted. The Law, in the widest sense, was and is 
still the 7rai,Sa<ycoy6<;, the tutor to give preliminary 
instruction that man may be prepared for the higher 
teaching of Christ.^ The recognition of God's re- 
quirements, the sense of our need both of forgive- 
ness for sins and failures, and of help to correspond 
with His commands, these convictions must be brought 
home, and that continually, if Christ's offers of par- 
don and grace are to be appreciated. " The preach- 

1 Matt, xxiii. 23-33 ; Mark ix. 42-48 ; Rom. ii. 2-9 ; 2 Thess. 
i. 6-9 ; Rev. vi. 14-17, xxi. 8, 27. 

2 Heb. xii. 18-29. 

8 Gal. iii. 24. See a sermon (xii) on *' The Tutorial Office of 
the Jewish Law " in Dr. Liddon's Sermons on Some Words of St. 
Paul, and another on the same subject ("The Law and the 
Gospel ") in an Advent course (1880), published under the title 
Present Church Troubles. 



128 USE OF HOLY SCRIPTURE 

ing of the cross"' has often been fruitless because 
the divine order has not been observed. The New 
Testament has been practically placed before the Old 
Testament. St. John Baptist, the preacher of re- 
pentance, has not prepared the way for Christ. The 
conviction of sin should have preceded the pointing 
to the Lamb of God who taketh away the sin of 
the world. 

Moreover, our Lord's use of the Old Testament in 
reply to the temptations of the evil one shows that 
for the most advanced in the service of God the old 
Scriptures have still their practical value, as belong- 
ing to the sword of God's word which the Spirit 
provides, whereby the crafty insinuations and fal- 
lacious subtleties of the father of lies should be 
pierced and exposed. To each of the suggestions 
recorded in our Lord's narrative of the Tempta- 
tion, Christ replied by a quotation from Deuter- 
onomy, " It is written, Man shall not live by bread 
alone, but by every word that proceedeth out of the 
mouth of God ; " " It is written. Thou shalt not 
tempt (i. e., wrongly put to the test) the Lord thy 
God ; " " It is written, Thou shalt worship the Lord 
thy God, and Him only shalt thou serve." ^ The 

i Matt. iv. 3-10 ; Luke iv. 3-10. The author may be allowed 
to refer to his Baldwin Lectures, Christ's Temptation and Ours, 
pp. 81-83. 



THE OLD TESTAMENT 129 

old words addressed to Israel, since they proclaim 
fundamental truths, have a universal application, 
and last on for ever. They belong to all sons of 
men, and to the Son of man. This of course is but 
a sample (but it is evidently intended to be this) 
of the way in which we should store up for use the 
exhortations, and promises, and warnings of the 
older Scriptures as we read them in private or in 
public. 

(5) " The old lesson-book," as has been said, " is 
not to be thrown away, or kept merely as an archaeo- 
logical curiosity. It is to be re-studied in the light 
of the further revelation of Christ's life and teaching 
and work." ^ This is true. . It is also to be remem- 
bered that a knowledge of the Old Testament is 
necessary to a right understanding of the New Testa- 
ment. " It may safely be said, that either the Old 
without the New Testament, or the New without 
the Old were equally an enigma. The two are 
mutually interpretative." ^ Much of the language 
of the New Testament would be unintelligible, or 
liable to misapprehension, without the key which the 
Old Testament supplies ; for instance, the whole 
region of thought (as well as the separate expressions) 
concerning sacrifice. The proclamation of our Lord 

1 Kirkpatrick, Library of the Old Testament, p. 113. 

2 Freeman, Principles of Divine Service, vol. L p. 344. 



130 USE OF HOLY SCRIPTURE 

as the Lamb of God which taketh away the sin of 
the world,^ His giving His life a ransom for many ,2 
the blood of the new covenant,^ and the sprinkling 
of the blood of Jesus Christ,* the conception of Him 
as the high priest who enters within the veil ; ^ all 
these expressions (which I purposely take from dif- 
ferent portions of the New Testament, and which will 
be recognized as mere samples of its constant lan- 
guage) would be meaningless without familiarity with 
the Old Testament ceremonies or prophecies which it 
is claimed are fulfilled in Christ our Lord. 

In the Old Testament we see heathen ideas of 
sacrifice elevated and purged,^ and so a preparation 
made for the spiritual conception of Obedience as 
the only true and acceptable sacrifice, taught in the 
New Testament and realized in our Lord Jesus 
Christ,'' who both offers Himself without spot to 
God, an offering of sweet savour on behalf of all,^ 
as their Representative and Leader, and by the 



1 John i. 29. 

2 Matt. XX. 28 ; Mark x. 45. 
8 Luke xxii. 20. 

* 1 Pet. i, 2. 

s Heb. iv. 14, vi. 20, x. 21. 

c See Bishop Moorhouse, Teaching of Christy pp. 11-19, and 
C. F. Burney in Contentio Feritatis, p. 180. 
' Heb. X. 5-10 ; PhiL ii. 8. 
8 Eph. V. 2. 



THE OLD TESTAMENT 131 

communication of His life, represented by His blood/ 
enables His disciples with ever-increasing reality to 
offer themselves to the Father, along with Him their 
Head, as a holy and living sacrifice, their reasonable 
service.2 

(6) Having thus rapidly glanced at some of the 
chief purposes for which the Old Testament is read 
in the Christian Church, and having seen its profit- 
ableness for "teaching, for reproof, for correction, 
for instruction in righteousness," ^ we are in a posi- 
tion to see how little the results of critical study 
interfere with the legitimate use of the old Scriptures. 
The time is past (we may thankfully acknowledge) 
when " it did not seem possible to be critical and yet 
reverent, devout and yet candid." * Let us consider 
in this light some results generally (not universally) 
acknowledged, of sober criticism as distinct from the 
guesses of individual speculation. 

(a) Does it make any difference for the moral and 
religious teaching of Deuteronomy, for such purposes 
as those for which (as we have seen) Christ used the 
book in the Temptation, if we regard the book as 
containing not what Moses actually said on the plains 

1 See the Note on "The idea of Christ's Blood in the New 
Testament" in Westcott's Epistles of St. JohUi p. 34. 

2 Rom. xii. 1. See note on p. 104. 
8 2 Tim. iii. 16. 

* Sanday, Oracles of God, p. 13. 



132 USE OF HOLY SCRIPTURE 

of Moab, but admonitions conceived in the spirit of 
Moses and first addressed to the men of Manasseh's 
or Josiah's time?^ "The modern critical theory 
does not regard Deuteronomy as a ' pious forgery ' or 
'fiction' [as is sometimes supposed]. The writer 
makes use of an older legislation, and reformulates it 
in accordance with the needs of his times. The 
antiquity of the great bulk of the laws of Deuter- 
onomy can be proved ; while such laws as are really 
new are but the logical and consistent development 
of Mosaic principles.''^ 

(b) If it should be proved (as is now supposed with 
great probability) that the Levitical law as we have 
it belongs to the time of the Return from the Cap- 
tivity, and is a manual of priestly directions for the 
second Temple, this would in no way interfere with 
its value as setting forth in symbolic form great laws 
of sacrifice, which were perfectly realized in our Lord 
Jesus Christ. Mosaic institutions of sacrifice, which 
were themselves probably modifications of existing 
Semitic customs, might well be developed and elab- 
orated, as their inner meaning was, under the con- 

1 Kirkpatrick, Library of the Old Testament, pp. 46, 47. The 
internal evidence for the late date of Deuteronomy is well given, 
and in a way that the English reader can appreciate it, in 
Batten's The Old Testament from the modem point of view ^ eh. iii. 

2 Burney in Contentio Veritatis, p. 203. 



THE OLD TESTAMENT 133 

tinual teaching of the Spirit of God, more and more 
perceived.^ 

(c) The case is much the same with the grouping 
of writings by different authors under the name of 
some great master, like Isaiah or Zechariah. Mod- 
ern ideas of literary propriety were not then preva- 
lent, especially in the delivery of God's word. The 
prophet counted for little ; the message was every- 
thing.2 Why should it not be so with us who hear 
and read ? 

1 " We can recognize in our Pentateuch different strata of 
priestly and ceremonial laws. They have come down to us 
from different periods of the history. When we once grasp this 
idea firmly, we see that it would be as much a mistake to aflii*m 
that the Priestly Laws were created en Hoc in the days of the 
Exile or of Ezra, as to maintain that they had been promulgated, 
in the form in which they have come down to us, in the days of 
Moses." — Bishop H. E. Ryle, Canon of the Old Testament, 
pp. 27, 28. 

2 Archbishop Benson, Third Visitation Charge at Canter- 
bury, Fishers of Men, p. 89. " The authorship of the Books is 
sometimes spoken of as of supreme importance. But is it 
essential that I should know the author ? Is it on that or is it 
on the contents of the treatise that my faith hangs ? I do not 
know the author of the Epistle to the Hebrews. Every at- 
tempt to fix him is beset with difficulties. Yet that book is 
the bridge between the Old and the New Testament, and 
no position or name of writer could strengthen it. I have 
no doubt that St John the Apostle wrote the fourth Gospel, 
but if I thought some other had composed it, I should have one 
more surprising genius to admire with veneration, but it would 
not diminish the value of his Christ, of the Life and Light of 
the world." 



134 USE OF HOLY SCRIPTURE 

" Let it not trouble you whether the writer be of weight or no. 
Whether his name be great or small, 

But let the love of simple truth draw you to read your book. 
You must not ask who said it, 
But what is said — attend to that. 
God's truth remains for ever though men pass away, 
And, without caring for the person of the writer, 
God speaks to us in many ways. " i 

(d) Once more ; if portions of the Old Testament 
that had been commonly regarded as historical are 
now seen to be di'amatic like Job, or in part alle- 
gorical like Jonah or some of the early chapters 
of Genesis,^ or in part to idealize history like the 
Chronicles^ reading back into the events of earlier 
days something of the writers own time and views, 
and so colouring the narrative^: do such positions, 
if accepted, make the Old Testament Scriptures 
less valuable for their religious purpose, to make us 
wise unto salvation, "to teach us about man and 
his need of Christ, about God and His purpose for 
humanity, about the conditions of acceptable wor- 
ship and the attainment of perfect character ? "' * 

1 Imitation of Christ (Musica Ecclesiastica), i. v. 

2 On the probable origin of these stories as selected and 
purged pre-historic legends, and on their religious significance, 
see The Early Narratives of Genesis, by Bishop H. E. Ryle. 

^ For a careful examination and estimate of the Chronicles 
see ch. xii of Driver's Introduction to tlie Literature of the Old 
Testar)ient. 

* Ottley, As])ects of the Old Testament, pp. 48, 49. 



THE OLD TESTAMENT 135 

The writers of the Old Testament (it must always 
be kept in mind) do not profess to be narrating, 
like the apostles, what they themselves have seen and 
heard. The writer of Genesis, for instance, (at what- 
ever date) makes no claim to have been an eye- 
witness of the Creation, the Fall, or the Flood. 
The "former prophets" wrote their stories of the 
Judges and the Kings, not as annalists (to whom in- 
deed they frequently refer readers who desire more 
detailed accounts) but (as the very title given 
them by the Jews implies) from a religious stand- 
point, tracing God's hand in the history, pointing 
continually to its moral lessons. 

Would the play of Macbeth be thought less 
valuable as a study of character because Shakespeare 
built on and around the traditional story of the 
person many incidents not actually historical ? 
"That which is really important is that the nar- 
rator has handed down a conception of man's rela- 
tionship to God which commends itself to the human 
conscience in all time, and lays the basis for moral 
and spiritual progress. He is a prophet, inasmuch 
as his mission is to convey to the world the mind 
and purpose of God with regard to man. Whether 
in developing his theme he confines himself to facts 
of history or draws to some extent upon his im- 
agination is a question of subordinate importance, 



136 USE OF HOLY SCRIPTURE 

interesting the historian rather than the religious 
thinker/' i 

In the same way we may well believe that in 
the intercourse described between God and man the 
organ of vision may often have been the eye of the 
spirit and not the bodily eye. Most of us, I sup- 
pose, have been accustomed to think this must have 
been the case with the sights beheld and the voices 
heard by St. John in Patmos.^ 

" The testimony of Jesus is the spirit of prophecy," 
and this testimony is given in manifold ways as with 
manifold degrees of clearness.^ 

1 " The Permanent Religious Value of the Old Testament," 
by C. F. Burney, in Contentio VeritatiSy pp. 174, 175. 

2 Sanday, Oracles of Gocly p. 49. 

3 Rev. xix. 10. See The Old Testament as an Essential Part of 
the Revelation of God, by W. Lock, Warden of Keble College, in 
" Oxford House Papers," 3rd series. *' In Bishop Butler's words, 
' The general design of Scripture is to give us an account of the 
world as God's world ' {Analogy, ii. c. vii) ; and therefore the 
Church has carried the Old Testament, no less than the New, to 
Gentile nations as weU as to the Jews. She admits that the Old 
is alwaj'^ subordinate to the New ; she supplies in her Creed a 
guide to the central teaching of both Old and New ; but she 
puts both into the hands of her converts. And the Old Testa- 
ment justifies her trust no less than the New. The missionary 
finds in it guidance for dealing with elementary stages of civ- 
ilisation ; the mother finds simple stories by which her child's 
faith and courage are awakened, — the preacher, an inexhausti- 
ble store of character, true to life and revealing moral truth in 
every page ; the religious soul finds in the Psalms all the ex- 



THE OLD TESTAMENT 137 

(7) The newer, and I venture to say the more 
scholarly, way of regarding the Old Testament may 
involve the surrender of cherished ideas ; it will re- 
quire more research and greater pains on our part as 
students and as teachers. From all this we must not 
shrink. We shall find a gain far more than compen- 
sating for any loss we suffer. Sober criticism will be 
found the ally, and not the enemy, of theology and 
religion.^ 

(a) We shall gain, for instance, a more vivid real- 
ization both of the Old Testament writers and of 
their message, as we come to understand their actual 
circumstances. Robertson Smith helpfully says, 



pression that it needs of faith and hope and penitence ; the 
pious student turns back from the revelations of the New Tes- 
tament, and finds foreshadowings, hints, types, of the Incar- 
nation or the Cross in details of the earlier narrative. Just as 
when we know the issue of a drama, we turn back and find 
hints of the issue where we had not noticed them in our first 
reading ; or, as the biologist who knows the final structure of 
an animal can interpret the meaning of each line or curve in 
the embryo ; so he who knows the meaning of the revelation 
of the Gospel, can find traces of similar truths in the earlier 
Scriptures, nay, finds the same truth there — the Presence of 
One God ever working for one end, the redemption of man." — 
p. 102. 

1 Kirkpatrick, Library of the Old Testament^ pp. x and 23. I 
should like to refer to some singularly helpful " Parish Clergy- 
man's Thoughts about the Higher Criticism," by the Rev. 
G. S. Streatfeild, in The Expositor for December, 1902. 



138 USE OF HOLY SCRIPTURE 

"Every word of God is spoken for all time, but 
every word none the less was first spoken to a 
present necessity of God's people."" ^ Prof. George 
Adam Smiths Book of the Twelve Prophets must 
with many have brought life and reality to what 
before were pale and shadowy figures. Dr. Sanday 
well says with reference to these and other such 
studies : " Isaiah and Hosea and Jeremiah no longer 
walk in a limbus Patrum, but we see them as they 
were among the forces by which they were actually 
surrounded. We see what they were as men ; we 
see what they were as exponents of a message from 
God ; we see the grand and glorious ideas which 
stirred within them in all their richness and ful- 
ness, conditioned, yet not wholly conditioned, by the 
world of thought and act in which they moved. 
We see these ideas linking themselves together, 
stretching hands as it were across the ages, the 
root-principles of the Old Testament running on 
into the New, and there attaining developments 
which may have been present to the Divine Mind 
— though they cannot have been present to the 
human instruments whose words went and came at 
its prompting.'" 2 

1 Old Testament in Jewish Church, p. 99. 

2 Oracles of God, pp. 120, 121. 



THE OLD TESTAMENT 139 

(b) I have already pointed to the heightening of 
the sense of God's patience and of the resourceful- 
ness of His revelation in its adaptation to varying 
circumstances, to which the critical study of the 
earlier Scriptures leads. I may here quote the words 
of Bishop Westcott with reference to the three- 
fold division of the Old Testament Scriptures, as 
representing progressive stages in IsraePs training: 

"The triple division of the Old Testament is 
itself not a mere accidental or arbitrary arrange- 
ment, but a reflection of the difl'erent stages of 
religious development through which the Jewish 
nation passed. The Law is the foundation of the 
whole revelation, the special discipline by which a 
chosen race was trained from a savage wilfulness 
to the accomplishment of its divine work. The 
Prophets portray the struggles of the same people 
when they came into closer connexion with the king- 
doms of the world. The Hagiographa carry the 
divine lesson yet further, and show its working in 
the varying phases of individual life, and in rela- 
tion to the great problems of thought and feeling, 
which present themselves by a necessary law in the 
later stages of civilization.''^ 

1 Smith's Dictionary of the Bible, vol. i. p. 501, art. "Canon 
of Scripture." 



140 USE OF HOLY SCRIPTURE 

(c) While a re-arrangenient of Old Testament 
books, and a re-adjustment of ideas concerning some 
of them, will doubtless occasion temporary disquiet 
in a good many minds, it will be found that, through 
these very processes which at first excite suspicion, 
serious historical difficulties and contradictions are 
explained.^ As an example one may refer to the 
conduct of eminent servants of God, like Samuel and 
Elijah, and to the general and unreproved disregard 
of precepts concerning sacrifice throughout the times 
of the Monarchy, inexplicable if the full Levitical 
law had been given by God through Moses.^ 

(d) The later date now commonly given to the 
Levitical law and to a large portion of the Psalter 
points (as has been already said) to a wider and 

1 See Sanday, Inspiration^ at the end of lect. ii. He sum- 
marizes the crucial points in critical theories of the Old Testa- 
ment as follows, accepting them with a sense of gain rather than 
of loss: 

General : (1) The untrustworthy character of Jewish tradi- 
tions or conjectures as to authorship unless confirmed by internal 
evidence ; 

(2) The composite character of many books ; 

Particular : (3) The presence in the Pentateuch of a consid- 
erable element which in its present shape is not earlier than the 
Captivity ; 

(4) The composition of Deuteronomy not long before its 
promulgation by King Josiah, b. c. 621. 

2 See Robertson Smith, Old Testament in Jewish Cliurch^ lect. 
ix, *' The Law and the History of Israel before the Exile." 



THE OLD TESTAMENT 141 

more continual inspiration of Israel, a more helpful 
and encouraging conception than that which prac- 
tically concentrated divine teaching on a few pre- 
eminent servants of God. "The great Lawgiver, 
who was the founder, became also the personifica- 
tion of Hebrew legislation, as David was of the 
poetry, and Solomon of the wisdom of Israel, and, 
it may be added, as Solon was of Athenian legisla- 
tion.'' 1 

(e) Above all, the religious standpoint of the Old 
Testament writers is emphasized, especially as it is 
seen in the use made (by the inspiration of selection) 
of existing traditions, which are purified from their 
grossness and the errors that would affect their re- 
ligious influence. Compare the Scriptural accounts 
(there are probably two woven together) ^ of the 
Deluge with the Chaldee story, and the contrast will 
be evident. The polytheism of the older story, 
with its representation of the disaster as due to the 
whimsical caprice of rival deities, is replaced by the 
representation in Genesis of the Flood as a manifes- 
tation of the anger of the holy Creator at the cor- 
ruption of mankind. Comparing the Hebrew and 

1 Bishop H. E. Ryle, Canon of the Old TestaTnent (2nd ed.), 
p. 32. 

2 See chh. xvi and xviii in The Book of Genesis in the light of 
modern knowledge, by the Rev. Elwood Worcester. 



142 USE OF HOLY SCRIPTURE 

the Assyro-Babylonian narratives of the Flood, one 
cannot fail to observe, as Bishop Ryle sums it up, 
" the contrast between the cuneiform picture of the 
deities, some angry, some interceding, some fright- 
ened, some summoning the storm, others fleeing from 
it ; and the Hebrew picture of the God of heaven 
and earth, who alone inflicts the calamity as a pun- 
ishment, alone abates it, and alone is the deliverer of 
Noah and his family." ^ 

Enough has, I trust, been said to vindicate the 
Church's practice of reading in the proper and daily 
lessons the Old Testament Scriptures as well as, and 
along with, those of the New Testament. The first 
lesson sometimes in its contrast with the teaching of 
the second lesson, more often in its preparation 
therefor, will be not less profitable in our day and 
with our clearer knowledge of the origin and com- 
position of the older Scriptures, than when these 
were less critically examined, and less intelligently, 
though certainly most devoutly studied. This does 
seem to be required, that the people of our con- 
gregations should be carefully and tenderly, but 
frankly, taught in sermons and expositions (about 
which I hope to say more in the concluding lecture) 
the ascertained, or even the really probable, facts 
* Early Narratives^ p. 115. 



THE OLD TESTAMENT 143 

(such as I have referred to in these lectures) about 
the character of the Old Testament ; and, where the 
teacher is qualified to do so, about the structure of 
its books. So also with the New Testament. Thus 
objections and difficulties may be removed, or, better, 
their sting withdrawn by anticipation. 

Speaking on this subject at the last Church Con- 
gress in England, Dr. Kirkpatrick, to whose words I 
have frequently referred, said : — 

" New modes of thought, more searching methods 
of literary and historical investigation, fresh discov- 
eries of science and archaeology must necessarily 
aiFect and modify the interpretation of the Bible. 
The clergy are in duty bound to endeavour to un- 
derstand the methods of criticism, to estimate the 
validity of its results, and to consider how these 
results, if true, must affect their teaching. For if 
those methods are, generally speaking, sound; if 
those results are, to any considerable extent, valid ; 
readers of the Bible must be gently and gradually 
prepared to accept them. The responsibility laid 
upon the teachers of the present generation is to 
guide those entrusted to their care through the 
inevitable dangers of a time of change ; to show 
that the Bible is not less the Word of God be- 
cause we are forced, in the light of modern research, 
to acknowledge that it does not possess many char- 



144 USE OF HOLY SCRIPTURE 

acteristics which it was once believed to possess, and 
which have come to be regarded as essential notes of 
a record of Divine revelation ; to explain how its 
religious value is not diminished, but increased, by a 
courageous treatment of it in the light of fuller 
knowledge. The clergy who are to teach must 
teach themselves ; they have promised to be diligent 
in such studies as help to the knowledge of Holy 
Scripture ; and some knowledge of modern criticism 
is indispensable, partly that they may avoid basing 
the truth of Christianity upon insecure foundations, 
and defending positions which they will presently be 
forced to abandon ; partly that they may not be 
guilty of ignoring new light upon the meaning of 
Scripture which God intends should be thrown 
by the progress of modern thought." ^ 

1 The Guardian, Oct. 15, 1902, p. 1472. 



LECTURE VI 

SOME PRACTICAL SUGGESTIONS 

Our concluding lecture will be more varied in the 
matter which it discusses than those which have 
preceded, in each of which one special department of 
the general subject was under consideration. Here 
I must attempt in part to supplement what has been 
already said, and more particularly to make some 
practical suggestions in reference to the use of Holy 
Scripture in the public worship of the Church. 

1. First by way of supplement, after a fuller 
treatment of the regular offices for the Eucharist 
and for Morning and Evening Prayer, a few words 
may be said concerning the use of Scripture in the 
occasional services. In the plentiful provision of 
lessons in the Anglican rite we see the desire to show 
Scriptural warrant for every ministration, as the 
continual exhortations were designed to explain the 
meaning of the services now said in the vernacular. 

These exhortations after three centuries may well be 
10 145 



146 USE OF HOLY SCRIPTURE 

felt to be superfluous. But the value of the Scrip- 
ture readings, which are by no means wholly of post- 
Reformation origin, is undoubted. 

Thus in the occasional offices we have a Gospel 
lection provided for the ministration of Baptism to 
infants and to adults ; a lesson from the Acts at 
Confirmation ; a penitential psalm (cxxx) at the 
Visitation of the Sick, and one of thanksgiving (cxvi) 
at the Churching of Women ; selections from Psalms 
xxxix and xc at the Burial of the Dead, with 1 Cor. 
XV for a lesson. Our form of the Solemnization of 
Matrimony has lost, with the second part of the Eng- 
lish service, the psalms therein appointed for the 
approach to the altar after the completion of the 
betrothal. In the Burial office we may plead for 
the provision of alternative lessons. St. PauPs 
magnificent treatise on the Resurrection may be 
regarded as both too long and too argumentative for 
unvarying use. Such passages as the latter part of 
1 Thess. iv (formerly read as the Epistle) and parts of 
St. John V or vi (from which Requiem Gospels were 
taken), with perhaps other readings from the Reve- 
lation, might be allowed at the discretion of the 
minister. Nor are our appointed psalms appro- 
priate for the burial of children. Here, too, alterna- 
tives might be taken from the much fuller rites 
which in former times the Church lovingly provided 



PRACTICAL SUGGESTIONS 147 

for the commendation of her dying and departed 
members, a provision which, without injustice it may 
be said, our Prayer Book but meagrely reflects. 
Speaking for oneself the longer time spent of old 
by friends in psalmody and eucharist would be a 
great gain on the appreciative memorial notices 
which people nowadays draw up and send to the 
Church newspapers, about which one always feels that 
they must make the departed shiver as he now sees 
himself in the clearer light of truth. What friends 
will say for us or with us must surely be more com- 
forting then than what they say about us ! ^ 

The Apostolic Constitutions at the end of the 
sixth book give a convenient resume of burial rites, 
to which we find scattered references in the Fathers. 
" Without such observations [Jewish ceremonies of 
purification after contact Vvith the dead], assemble 
in the cemeteries, reading the sacred scriptures, and 
singing for the martyrs which are fallen asleep, and 
for all the saints from the beginning of the world, 
and for your brethren that sleep in the Lord, and 
offer the acceptable eucharist, the representation of 
the royal body of Christ, both in your churches and 
in the cemeteries ; and in the funerals of the de- 
parted accompany them with singing, if they were 

^ Compare the striking words of the late Dean Church, 
quoted at the end of the Preface to his Life and Letters^ p. xxiv. 



148 USE OF HOLY SCRIPTURE 

faithful in the Lord. For ' precious in the sight of 
the Lord is the death of His saints.' *" ^ 

2. Passing from the occasional offices I would 
point to the advantage of the Prayer Book rule 
according to which it is ordered, after the minds of 
the ancient fathers (as the English preface "Con- 
cerning the service of the Church '' declares) " that all 
the whole Bible, or the greatest part thereof, should 
be read over once every year ; intending thereby, 
that the clergy, and especially such as were ministers 
in the congregation, should (by often reading and 
meditating on God's word) be stirred up to godliness 
themselves, and be more able to exhort others by 
wholesome doctrine, and to confute them that were 
adversaries to the truth ; and further, that the 
people (by daily hearing of Holy Scripture read 
in the Church) might continually profit more and 
more in the knowledge of God, and be the more 
inflamed with the love of His true religion." The 
reading of the Scriptures in " such a Language and 
Order as is most plain for the understanding both 
of the Readers and Hearers "" is an inestimable gain. 
{a) While Roman Catholics are obliged to resort to 

1 Apost. Const, bk. vi. vi. 30 (Lagarde, pp. 154, 194). 
Ante-Nicene Lib. xvii. p. 175. Psalm cxvi seems to have 
been commonly used in burial rites. See note, p. 177 of St. 
Augustine's GrnifessUms^ in Oxford Library of the Fathers. 



PRACTICAL SUGGESTIONS 149 

other services for popular use, such as Litanies, the 
Stations of the Cross, the Rosary, Benediction of 
the Blessed Sacrament (the celebration of the Eu- 
charist is not here in question), because the people 
are practically barred, by unfamiliarity with Latin, 
from the Breviary office with its Psalms and Scrip- 
ture lessons, we should not abandon or neglect the 
provision we have for a more intelligent and worthy 
service, helpful as some popular devotions may be 
for occasional use. The neglect of daily service in 
the great majority of our churches, and the scanty 
attendance (except in Lent) where the Order for 
Daily Morning and Evening Prayer is observed, even 
in large cities, is a real loss. As Bishop Forbes 
of Brechin said, Not without profound practical 
benefit is " that calm, unexcited devotion, in which 
prayer, praise, and Scriptural instruction are so 
happily blended, persisted in year by year." ^ With 
regard to the duty of the clergy in this matter, it 
may not be amiss to quote the words of Bishop 
Cosin, one of the leading members of the commission 
at the last English revision, 1662. Though the ex- 
press rule of the English rubric^ is not in our Prayer 

1 " The Deepening of the Spiritual Life," a paper read at 
the Leeds Church Congress, 1872. 

2 "All Priests and Deacons are to say daily the Morning 
and Evening Prayer, either privately or openly, not being let 
by sickness or some other urgent cause. " 



150 USE OF HOLY SCRIPTURE 

Book, for those who set store by Catholic tradition 
the general custom of the Church must have weight, 
while the spiritual benefits are not dependent on 
actual obligation. " We are also bound,'' says Cosin, 
" as all priests are in the Church of Rome, daily to 
repeat and say the public prayers of the Church. 
And it is a precept the most useful and necessary of 
any other that belong to the ministers of God, and 
such as have the cure of other men's souls, would 
men regard it, and practise it a little more than they 
do among us. . . . We are to remember that we which 
are priests are called Angeli Domini ; and it is the 
angel's office, not only to descend to the people and 
teach them God's will, but to ascend also to the 
presence of God to make intercession for the people, 
and to carry up the daily prayers of the Church in 
their behalf, as here they are bound to do." ^ 

While urging the regular daily service of the 
Prayer Book (not its occasional use, on one evening 
in the week) with a trained congregation, and for the 
training of intelligent people, I would make an 
earnest plea for the use of elastic, non-liturgical 
devotions for such persons as are not intellectually 
fitted to appreciate our Order for Morning and 

1 Cosin, Works (Anglo-Catholic Library), vol. v, pp. 9, 11. 
Quoted by Dr. Liddon in his essay on " The Priest in his Inner 
Life," Clerical Life and Work, pp. 15, 18. 



PRACTICAL SUGGESTIONS 151 

Evening Prayer. Such services need not be con- 
nected with extemporaneous prayer, they may be 
orderly and reverent, while nearer to the actual needs 
and capacities of the people. For instance, I would 
suggest beginning after a collect, and perhaps a 
hymn, with reading a portion of Scripture ; then 
expounding what has been read ; and following the 
exposition with acts of devotion suggested by the 
subject, — the Creed, or the General Confession, or 
the Thanksgiving. Suitable collects, and appro- 
priate psalms too, would be used: and all these 
would mean more to the people in the ordinary 
service, when their special significance had been per- 
ceived and felt in this extraordinary use. 

We need to ask that it may be distinctly conceded 
(by the amendment of a rubric if necessary) that we 
are at liberty outside the regular services (and 
whether these had been already publicly said or not), 
in places where these are not suitable, to have, in our 
churches as well as elsewhere, such elastic devotions 
as I have recommended. 

In particular I would plead for a more frequent 
reversal of the common order of first Prayers and 
then Preaching. Doubtless in divine service this is 
the order of importance, but then in ecclesiastical 
precedence the place of dignity is generally at the 
end, and led up to by representatives of lesser rank, 



152 USE OF HOLY SCRIPTURE 

as we have seen to be the case with the reading of 
the Epistle and the Gospel. Common sense would 
imply that ordinarily preaching should precede pray- 
ing, that so the people may be instructed and moved 
to pray. And with this it will be seen agrees the 
appointed place of the sermon wherever one is pre- 
scribed in the Prayer Book. In the order for Holy 
Communion the sermon comes in the early part of 
the service, following the Scripture lessons, the Epistle 
and Gospel, and before all but the introductory 
prayers. At an Ordination of Deacons or Priests 
the sermon precedes the whole service. At Evening 
Prayer no sermon is prescribed. A sermon may 
precede or follow the service. Or it would seem 
allowable, and where it is of the nature of an exposi- 
tion useful, to let it follow the reading of the second 
lesson. This is the place appointed by the English 
rubric for catechising. And at this point I remem- 
ber it is the rule for the sermon to be preached at 
St. Ninian's pro- cathedral, Perth, in the diocese of 
St. Andrews, the custom having been brought by 
Bishop Charles Wordsworth from the chapel of 
Winchester School. 

At the same time, it seems to me, a protest should 
be made against what I venture to call the practice 
of playing tricks with the regular service, by the 
reading of only one lesson (two being ordered), or by 



PRACTICAL SUGGESTIONS 153 

reducing each element to a minimum — one psalm 
(the shortest perhaps that is available), then a few 
verses of Scripture, then a string of collects, very 
likely not well chosen, and saying in effect the same 
thing over and over. The rubrics in the present 
Prayer Book, amended in 1892, give the irreducible 
minimum for the regular services, with the structure 
and contents of which we have no right to tamper, 
in the interest either of oratory or of oratorio, each 
of which can be provided for separately. 

S, If in its use of the vernacular our Prayer Book 
gives us a great advantage over the Roman Catholic 
Church, surely the prescribed Table of Lessons affords 
no less gain over the unregulated reading of Scripture 
in the public services of Protestant bodies. Reading 
in course (with appointed lessons for special days) is 
a protection both for the minister and for the people. 
So far from infringing on the liberty of the congre- 
gation, these rules (like all wise laws) are on the side 
of genuine liberty, which is forfeited by license. The 
people are freed, in instruction as in prayer, from 
bondage to the idiosyncrasies of the particular min- 
ister, and from subjection to his passing moods. 
The minister has his favourite Scriptures, those 
which appeal more particularly to him, or on which 
he finds it easiest to preach. To these he naturally 
turns, if left to himself. A prescribed order of 



154 USE OF HOLY SCRIPTURE 

Scripture reading secures for the people a wider and 
more varied pasturage. On the other hand the 
clergyman is by the same means freed from the 
suspicion of picking out distasteful or unpopular 
subjects; and safeguarded likewise against his own 
inclination to avoid the plain and wholesome teach- 
ing and warning of Scripture on matters which he 
might shrink from turning to of his own accord. 
I have been speaking generally. Our lectionary is, 
of course, capable of improvement. Some lessons 
might well be omitted, which are hardly suitable 
for reading to a week-day congregation largely com- 
posed of devout women. Considerable liberty is now 
allowed by the rubrics, which may well be exercised 
in such cases. To mention another point for revision : 
the divisions of chapters are too slavishly followed, 
where much better divisions might easily be made.^ 

The profit of the prescribed orderly reading of 
Scripture in putting us to school (so to speak) with 
one after another of the inspired writers of both the 
Old and the New Testament, so that we may learn in 
turn the lesson which each has to give, and see divine 
and spiritual truths from his standpoint, will prove, 
I believe, incalculable to those who seek regularly, 
intelligently, and devoutly to gain its benefits.^ 

1 See Appendix G. 

2 See Bishop Gore, in Lvjx, Mundiy Essay viii. iii. §4. 



PRACTICAL SUGGESTIONS 155 

4. This naturally leads to the suggestion (on 
which I would lay stress) that much might be done 
for the instruction and edifying of our people by 
a more frequent exposition of the Scriptures. Ex- 
position would, I am sure, oftentimes prove more 
profitable than exhortation. The light that is 
thrown on Scripture by careful exposition lasts on, 
and the passage, whenever it is afterwards heard or 
read, is understood in the sense which has been 
shown to belong to it. With such examples before us 
of popular exposition of Holy Scripture as are given 
by St. Chrysostom and St. Augustine in old times, 
and in England in our own day by Dr. Gore, when 
at Westminster Abbey, by Dr. Dale at Birming- 
ham, and Dr. Alexander Maclaren at Manchester, 
it cannot be doubted that careful expository teach- 
ing will be welcomed, and that by very different 
classes of people. The Sunday morning congrega- 
tion at Carr's Lane Chapel in Birmingham, or Dr. 
Maclaren's at Manchester, would differ in many re- 
spects from that gathered on week-day afternoons 
during Advent and Lent in Westminster Abbey. 
The former would more nearly resemble our own 
congregations.! If Dr. Dale could preach exposi- 

1 It may be worth while to refer to Dr. Dale's quotation of 
the Congregational deacon, who complained of a series of min- 
isters, with whom he contrasted Dr. Dale, " They have preached 



156 USE OF HOLY SCRIPTURE 

tory sermons right through the Epistle to the He- 
brews, or the Epistle to the Ephesians, and Dr. 
Maclaren could expound, among other Scriptures, 
the last Discourse of our Lord in St. John xiv-xvi, 
surely we might be emboldened (though without 
their special gifts) to attempt from time to time 
the continuous exposition of books of the Old and 
the New Testament. I do not forget the difference 
between our service and that of those preachers, who 
were free to focus all the Scripture reading, and most 
of the other portions of their service, on the subject 
of the sermon. Our morning sermons must ordi- 
narily be shorter; we lose in concentration owing 
to the prescribed Scriptures at Morning Prayer and 
at Holy Communion. This may make it desirable in 
many cases to attempt consecutive exposition (such 
as I am now recommending) at or after Evening 
Prayer. No sermon is prescribed at Evensong, and 
there can be no reason why persons who are so 
minded should not come for the worship only, or, 
if they so please, for the preaching or exposition 
without the service. We greatly need more fi-ee- 
dom and elasticity in the aiTangement of our ser- 
vices. Of a somewhat different kind are expository 
sermons following the appointed lessons read in the 

to us as if we were all Masters of Arts." Preface to Tlie Living 
Christ and the Four GospelSy p. viii. 



PRACTICAL SUGGESTIONS 157 

service — such as (to mention great models) Dr. Lid- 
don frequently preached, and with such effect, at St. 
Paul's Cathedral, or Mr. Frederick Denison Maurice 
in the chapel of Lincoln's Inn.^ 

Whatever the method preferred, or thought most 
suitable in different places, whether in ordinary ser- 
mons or in special courses, or apart from any regular 
service as a separate exercise, — I earnestly recom- 
mend a more general practice of Scriptural exposi- 
tion. In view particularly of the doubts concerning 
the Bible which in our day are widely felt, — more 
commonly probably than many of us imagine, — it 
seems the clear duty of the clergy, as ministers of 
God's Word as well as of His Sacraments, to help 
the people to a right understanding of the written 
record of Divine revelation. One great need with 
most of our people is the grasp of religious truth 
in a systematic fashion, so that they may perceive 
how one part fits in with another. Continuous in- 
struction and exposition would be a great help 
toward remedying the fragmentary character of the 
religious knowledge which is all that many earnest 
Christian people possess. By this means difficul- 
ties could be explained, and objections ofttimes 
anticipated. 

1 Of a somewhat diflFerent character. Dr. Luckock's Foot- 
prints of the Son of Man, an exposition of St. Mark's Gospel, 
should be mentioned. 



158 USE OF HOLY SCRIPTURE 

As an illustration I will refer to what really be- 
longs to the subject of these lectures, and should 
claim mention therein. While the removal of the 
Ten Commandments from the order for Holy Com- 
munion would in many ways be a distinct loss to 
our Sunday morning service, yet I will frankly say 
that I doubt whether the general benefit of the re- 
hearsal of the Decalogue is not offset by the danger 
belonging to the repetition among the others of the 
Fourth Commandment without any explanation to 
the people as to the way and time in which " God 
spake these words." The great majority of persons 
in our congregations hear the Fourth Commandment 
read as if it were of equal and similar obligation 
with those which enunciate great moral laws. They 
know that in the letter the Commandment is not 
observed by good Christian people. The effect must 
be to throw a sense of unreality upon the service, 
and to break down the sense of the imperative obli- 
gation of the moral precepts of the Decalogue. An 
exposition of Exodus and Deuteronomy, with the 
differing versions of the Ten Words, would show 
that neither version can be understood as giving the 
ipsissima verba of Almighty God ; it would be seen 
that the reason given for the observance of the Sab- 
bath (varying in the two versions) must be a later 
comment; as most probably are the detailed pre- 



PRACTICAL SUGGESTIONS 159 

cepts with regard to its observance.^ It will then 
become clear that the Decalogue, as a law, was given 
to the Jews, and intended for them, as a part of 
their preparatory schooling for Christianity ; and 
that while the moral principles contained in the 
Ten Commandments are binding upon all men, the 
positive enactments of the Fourth and of the Second 
Commandments only apply to Christians by way of 
suggestion and analogy. Thus people would be re- 
lieved of serious difficulties ; while St. Paul, who 
classed the observance of the Sabbath with that of 
the New Moons or of Circumcision,^ would be vindi- 
cated from a suspicion of making light of a Divine 
obligation. The observance of the Lord's day would 
be recognized as a Christian duty, imposed by the 
Christian Church, in honour primarily of the resur- 
rection of her Lord, for the spiritual comfort and 
help of her children, and as a recognition and ex- 
pression of the obligation to devote the first fruits of 
our time, as of our wealth, to God, and " to serve 
Him truly all the days of our life." ^ 

1 See Bishop H. E. Ryle, Tlie Canon of the Old Testament^ 
2nded., p. 24. 

2 Col. ii. 16. 

3 Archbishop Peckham's Constitutions (1281), already re- 
ferred to, in connexion with the Decalogue (lect. ii. p. 54), may 
be quoted : "In the third [our Fourth.Commandment], ' Remem- 
ber that thou keep,' &c., the Christian worship is enjoined, to 
which laymen as well as clerks are bound ; and here we are to 



160 USE OF HOLY SCRIPTURE 

5. After all that has been shown of the intrinsic 
importance of the use of Holy Scripture in public 
worship, and concerning the practice of the Christian 
Church in this regard from the beginning, there 
ought to be little need to urge two further points, 
which nevertheless cannot be passed by : (1) the duty 
of the Church to provide for this purpose the best 
available version of the Scriptures ; and (2) the duty 
of the officiating clergyman to read the Scriptures in 
the congregation both intelligibly and intelligently. 

" Next in importance," it has been w^ell said, " to 
the conservation of a pure text of the Original 
Scriptures is confessedly their faithful translation into 
the living speech of men."" ^ Concerning the use of 

know that the obligation to observe the legal Sabbath, accord- 
ing to the form of the Old Testament, is at an end, together 
with the other ceremonies in that law : to which in the New 
Testament hath succeeded the custom of spending the Lord's 
Day, and other solemn days appointed by authority of the 
Church, in the worship of God ; and the manner of observing 
these days is not to be taken from the superstition of the Jews, 
but from canonical institutes. " Johnson's English Canons, ii. 284. 

A general discussion of the subject of the observance of the 
Lord's day, and of its obligation, will be found in the volume 
" Sunday," by the Rev. W. B. Trevelyan, in the Oxford Library 
of Practical Theology; and a good summary of the fluctuations 
of opinion, among both Catholics and Protestants concerning 
the relation of the Lord's day to the Sabbath, in the Rev. 
Leighton Pullan's volume " The Christian Tradition," in the 
same series, pp. 167-171. 

1 Preface to English Versions of tlie Bible, by J. I. Mombert 



PRACTICAL SUGGESTIONS 161 

the vernacular, Origen's words in his treatise against 
Celsus may be cited as an apt testimony to the prac- 
tice of the Church in the second century. Arguing 
against Celsus, who urged that heavenly or super- 
natural beings would resent insults, and that Chris- 
tians might give offence by miscalling them, Origen 
replies, " Christians in prayer do not even use the 
precise names which divine scripture applies to 
God, but the Greeks use Greek names, the Romans 
Latin names, and every one prays and sings praises 
to God as he best can in his mother tongue. And 
the Lord of all the languages of earth hears those 
who pray to Him in each different tongue, hearing, 
if I may so say, but one voice, expressing itself in 
different languages.''^ So at the beginning of the 
fifth century Jerome, in describing the burial of 
Paula, says one after another of the ecclesiastics, 
assembled from different places to do honour to this 
distinguished Christian lady, chanted the Psalms, 
" now in Greek, now in Latin, now in Syriac.'' ^ 

It has been a special glory of the reformed English 
Church (in the widest sense) that she has set herself 
to give the people the sacred Scriptures in their own 
tongue. In 1534 Convocation petitioned the king 
(Henry VIII) to make provision for an authorized 

1 Bk. viii. ch. 37. (Ante-Nicene Library, vol. xxiii. p. 522.) 

2 Ep. ad. Eustoch. (Nicene Fathers, vol. vi. p. 211.) 

11 



1G2 USE OF HOLY SCRIPTURE 

English version of the Bible. In 1539 the first 
edition of the Great Bible was published with the 
aid of Thomas Cromwell, Earl of Essex, at that 
time the king's chief minister. The Great Bible was 
apparently Coverdale's revision of his own translation, 
the first in English of the whole Bible (1535), of 
Tyndale"'s New Testament and Pentateuch (1525, 
1530, and 1534), and of Matthew's edition (1537). 
It was ordered that a copy of the Great Bible should 
be set up in every Church. A second edition of the 
book was published the next year (1540), with a pref- 
ace by Archbishop Cranmer. The Bishops' Bible, 
put forth under Queen Elizabeth by Archbishop Par- 
ker in 1568, was an unsuccessful attempt to improve 
on this translation, the Psalter of which is still retained 
in the Prayer Book as better adapted to liturgical 
use, " more smooth and fit for song," than the later 
and more accurate version in the King James Bible 
(1611).'^ Until 1662 the Epistles and Gospels, as 

1 It is interesting to note a similar survival for liturgical use 
of an older version of the Psalter in the Latin Breviaries. The 
Italic continued to be the Roman use, while the Vulgate (Jerome's 
later translation) was used in Gaul, being introduced there, it 
is said, by Gregory of Tours. St. Francis of Assisi ordered in 
his Rule the use of the Roman office except the Psalter, The 
Vulgate gradually prevailed everywhere except in Rome itself, 
and was adopted as the general use by the Council of Trent. 
The old Italic is however still retained in the Lateran, and 
everywhere the Venite is said according to this version. See 
art " Psalmody " in Did. of Christian A^itiquiiy, ii. p. 1745 A. 



PRACTICAL SUGGESTIONS 163 

well as the Psalter, were taken from the older trans- 
lation. For the Lessons the 1611 book apparently 
gradually won its way.^ The Comfortable Words 
(introduced in 1548), the Offertory Sentences (1549), 
and the Ten Commandments (1552) are most proba- 
bly translations by Cranmer or one of his assistants. 
I cannot refrain from expressing a hope that the 
Episcopal Church in America is making a contribu- 
tion of real value, to the intelligent reading of the 
Bible in the edition, about to be published, of the 
1611 version with new marginal readings, in which, 
without sacrificing the matchless and familiar rhythm 
of the King James version, it has been attempted, 
so far as possible, to explain obscurities, to remove 
misconceptions, and to correct mistakes ; bringing 
together in our alternative readings (which are 
authorized for use in church) points of excellence 
in both the English (1881, 1884) and the American 
Revised Versions (1901). It is interesting to record 
that a large portion of the work of the Commission 
of bishops and presbyters, to which the preparation 
of this Bible was intrusted by the General Conven- 
tion, has been actually accomplished within the walls 
of this Seminary. 

1 See Introduction to Driver's Parallel Psalter^ Westcott's 
Eistary of the English Bible, p. 294, and his Preface to Some Les- 
sons of the Revised Version. 



164 USE OF HOLY SCRIPTURE 

6. With reference to the actual reading of the 
Scriptures the direction of the Enghsh rubric may be 
quoted. The Lessons, it says, "shall be read dis- 
tinctly with an audible voice: he that readeth so 
standing and turning himself, as he may best be 
heard of all such as are present."" This direction 
(which would seem to be that of common sense) for 
the Lessons at Morning and Evening Prayer, will 
apply of course no less to the Epistle and Gospel 
at Holy Communion. For the officiant to read these 
facing the altar is an unintelligent imitation of a 
ceremonial absurdity, resulting from the deeper mis- 
take of employing in public worship what is to the 
congregation an unknown tongue. The Scriptures 
are read for the edification of the people, not as an 
act of praise to God, however true it may be that to 
recite His works and rehearse His words is the 
highest praise that can be offered Him. 

When it is considered how little of the Bible as a 
whole most people know save what they hear in 
church, it will be seen how great is the importance 
of intelligible, intelligent, and reverent reading of 
the Scriptures in the congregation. I join together 
the three adjectives, being convinced that they really 
go one with another. The reading must be intelli- 
gible, the enunciation distinct and clear. Public 
worship should include the exercise of all the elements 



PRACTICAL SUGGESTIONS 165 

of our being in God's service. The body with its 
powers, as well as the faculties of the mind and heart, 
is to be employed, and as perfectly as may be, for 
His glory and the edifying of His Church. Cere- 
monial propriety should surely require correct and 
careful articulation as a part of the homage which is 
due to the Divine Word. 

But this cannot be sufficient. If we read intelli- 
gibly, we must also seek to read intelligently, to 
give, that is, so far as we can, the proper and in- 
tended meaning to the words we pronounce. The 
sense of Scripture is Scripture, and it is this which 
we are to bring home to the people. Whatever 
theory of verbal inspiration any may entertain, it 
will hardly be contended that the mere words apart 
from the thoughts which they express have a sacra- 
mental efficacy for the hearer. Deliberately and on 
principle to refrain from reading with emphasis, so as 
to avoid putting one's own interpretation on the 
sacred wTitings, is a curious mode of showing rever- 
ence to Him who is both the Word and the Wisdom 
of God, and the latter (if one may so say) before the 
former, the Thought of God more fundamentally 
than the Utterance of that Thought. 

The same word may stand in varying connexions 
for different thoughts. The same phrase or sentence 
will stand for different ideas according to the emphasis 



166 USE OF HOLY SCRIPTURE 

and expression with which it is pronounced. It is 
our duty so to study the Scriptures that we may be 
prepared in their pubhc reading to give the true, or 
at least the probable, sense of what we read. Some 
personal element there must be in this ; we are 
agents, not instruments, in the ministry of the Word 
and Sacraments. A tone of personal sympathy and 
intelligence is as natural as an individual inflexion 
of the voice. But in good reading there will be a 
distinct effort to avoid any peculiarities which would 
call attention to the reader, his manner or his thought. 
The great object will be, sinking consciousness of 
self, to deliver the Divine message, to express the 
meaning of the sacred writing. It should perhaps 
be added that to do this in reading does not involve 
theatrical declamation. 

" Give heed,"" the aged apostle charged his son in 
the faith, " to reading, to exhortation, to teaching,"' 
i.e., to the public reading of Holy Scripture, rj 
avayvcoaet, and, as based thereon, to public preaching 
addressed to the will as exhortation, rrj TrapaKkrjo-ei, 
and addressed to the understanding as instruction, 
Tri StSacrfcaXta.^ 

The blessing pronounced by the beloved disciple 
on the reading and hearing of the record of his 
vision may surely be extended to the rest of Holy 
1 Dr. Liddon on 1 Tim. iv. 13. 



PRACTICAL SUGGESTIONS 167 

Scripture. " Blessed is he that readeth, and they 
that hear the words of the prophecy, and keep the 
things which are written therein."" ^ 

" We assemble," says Tertulhan, in his account of 
the practice of the Church in the second century, 
" to read our sacred writings. . . . With their sacred 
words we nourish our faith, we animate our hope, we 
make our confidence more steadfast ; and no less by 
the inculcation of God's precepts we confirm good 
habits." 2 

1 Rev. i. 3. 

2 Apol. 39. (Ante-Nicene Library, vol. xi. p. 118.) 



APPENDICES 



APPENDIX A. (Lect. I, p. 20.) 

OLD TESTAMENT PROPHECIES QUOTED IN THE 
GOSPELS AS FULFILLED IN OUR LORD. 

1. Isa. vii. 14 : Matt. i. 22, 23. The name Emmanuel 

represents the presence of God with His faithful 
people contending against Ahaz, the apostate 
king, to be manifested in the overthrow of his 
wicked plans. The language used of this great 
Old Testament manifestation is naturally ap- 
plied by the Evangelist to the coming of our 
Lord in His incarnation, to be the dehverer and 
protector of His faithful people. The mother 
probably represents the faithful Church, as in 
Mic. V. 3, and Rev. xii. 

2. Mic. V. 2 : Matt. ii. 5, 6. The birth of the Lord at 

Bethlehem marked Him out as the true fulfil- 
ment of the charter to David, his greater repre- 
sentative. Comp. Ezek. xxxiv. 23, 24. 

3. Hos. xi. 1 : Matt. ii. 15. See Lect. I, p. 19. 

4. Jer. xxxi. 15 : Matt. ii. 17, 18. The apparent tri- 

umph of the foes of God in the captivity of His 
people is applied to the apparent triumph of 
Herod in the slaughter of the children. In both 
cases a divine purpose was being fulfilled amid 
anguish and desolation. 
X71 



172 APPENDIX A 

5. Isa. xl. 3 : Matt. iii. 3, Mk. i. 2. The messenger 

who was to announce the great dehverance from 
Babylonian captivity corresponds with the mes- 
senger who announced the great Deliverer. 

6. Isa. ix. 1, 2 : Matt. iv. 14-16. The portion of the 

land desolated by heathendom is to be restored 
to honour. So in despised Galilee, with its 
heathen surroundings, the glory of the coming 
kingdom was first manifested. 

7. Isa. liii. 4 : Matt. viii. 17 ; comp. 1 Pet. ii. 24. The 

representative servant of the Lord identifying 
himself with the sufferings of his people, with a 
view to their deliverance. See Lect. I, pp. 17, 27. 

8. Isa. XXXV. 5 : Matt. xi. 4, 5, Lk. vii. 22. A general 

likeness is pointed out between God's restoration 
r of Israel out of captivity and the manner in 

which the Lord began His work of restoration. 

9. Mai. iii. 1 : Matt. xi. 10. A second Elijah sent 

as a prophet of repentance to the disobedient 
people. 

10. Isa. xlii. 1-4: Matt. xii. 17-21. The anointed 

servant fulfilling his world-wide mission. 

11. Isa. vi. 9^ 10 : Matt. xiii. l4, 15. The ministry of 

Isaiah was to find response only in the remnant 
of the faithful. A corresponding contrast be- 
tween the disciples and the multitude is found 
in the ministry of the Lord. 

12. Ps. Ixxviii. 2 : Matt. xiii. 35. The gradual unfold- 

ing of God's covenant dealings with His ancient 
people corresponded to the gradual advance of 
the Lord's teaching. 



APPENDIX A 173 

13. Zech. ix. 9 : Matt. xxi. 4<, 5, John xii. 14-16. See 

Lect. I, p. 19. 

14. Ps. cxviii. 22: Matt. xxi. 42, Mk. xii. 10; comp. 

Acts iv. 11, 12. The divinely given mission of 
Israel rejected by the heathen finds its ana- 
logue in the rejection by the apostate people 
of the divinely sent Deliverer. 

15. Ps. ex. 1 : Matt. xxii. 43, 44, Mk. xii. 36. The Mes- 

sianic king not the son of David in the sense that 
his work was limited to an earthly kingdom ; for 
this psalm shows that the Messianic king was to 
be exalted to the right hand of God, with cor- 
responding priestly functions in the heavenly 
sphere. 

16. Zech. xiii. 7 : Matt. xxvi. 31, Mk. xiv. 27. The 

smiting of the divinely given ruler, and the con- 
sequent scattering of the people, the predicted 
necessity for their redemption from sin. 

17. Zech. xi. 12, 13 : Matt, xxvii. 9- The contemptuous 

rejection of the divinely given ruler for the price 
of a slave. 

18. Ps. xxii. 18 : Matt, xxvii. 35, John xix. 24. The 

contempt of God's servant shown by treating 
him as already dead. 

19. Isa. liii. 12 : Mk. xv. 28, Lk. xxii. 37. The repre- 

sentative servant of the Lord bearing the shame 
of the sinful people whom he redeems. 

20. Isa. Ixi. 1 : Lk. iv. 17-19- The mission of the 

representative servant of the Lord on behalf of 
His people. 



174 APPENDIX A 

21. Ps. Ixix. 9 : John ii. 17. The complete identifica- 

tion of the servant of the Lord with His cause 
and honour. 

22. Isa. xii. 3, Ezek. xlvii. 1 : John vii. 38. The Lord 

the great fountain of life and cleansing, typified 
by the drawing water from Siloam, communi- 
cates similar power to His people, as in Ezek. 
the living stream flowed from beneath the temple, 
which was at once the shrine of God and the 
home of the worshipper. 

23. Ex. xii. 46 : John xix. 36. The reverence due to 

the divinely appointed sacrifice not to be vio- 
lated by the chosen people in Exodus, or by the 
heathen soldiers in the Gospel. 

24. Zech. xii. 10: John xix. 37. The piercing of the 

divine representative the final sign of the aggra- 
vation of human sin, yet opening the fountain 
of redemption. 



APPENDIX B. (Lect. Ill, p. 75.) 

THE SCRIPTURAL SOURCES OF THE VERSICLES.i 

1. At Morning and Evening Prayer. 

O Lord, open thou our lips. Ps. li. 15. 

And our mouth shall show forth thy praise. 
[O God, make speed to save us. Ps. Ixx. 1.^ 

O Lord, make haste to help us.] 
O Lord, show thy mercy upon us. Ps. Ixxxv. 7. 

And grant us thy salvation. 
O Lord, save the State. Ps. xx. 9, R. V. m. 

And mercifully hear us when we call upon thee. 
Endue thy ministers with righteousness. Ps. cxxxii. 9, 16. 

And make thy chosen people joyful. 
O Lord, save thy people. Ps. xxviii. 9. 

And bless thine inheritance. 
Give peace in our time, O Lord. Ps. cxxii. 7. 

For it is thou. Lord, only, that makest 
us dwell in safety. Ps. iv. 8. 

O God, make clean our hearts within us. Ps. li. 10, 11. 

And take not thy Holy Spirit from us. 

1 For convenience the references are to the English Bible 
version of the Psalms, or other Scriptures, though the quota- 
tions are ordinarily made from the Vulgate, which often makes 
the connexion clearer. 

2 Retained from the Breviaries in the English Prayer Book. 

175 



176 APPENDIX B 

2. The Versicles at the end of the Litany, taken (as 
has been said, p. 77,) from a Supplication in time of 
War, appear to be suggested in a general way by pas- 
sages in Scripture, rather than actual quotations there- 
from. 



3. The concluding verses of the Te Detim. 

O Lord, save thy people, and bless thine 

heritage. Ps. xxviii. 9. 

Govern them, and lift them up for ever. 
Day by day we magnify thee ; Ps. cxlv. 2. 

And we worship thy Name ever, world without end. 
Vouchsafe, O Lord, to keep us this day without sin. 
O Lord, have mercy upon us, have 

mercy upon us. Ps. cxxiil 3. 

O Lord, let thy mercy be upon us, as our 

trust is in thee. Ps. xxxiii. 22. 

O Lord, in thee have I trusted, let me never be con- 
founded. Ps. Ixxi. 1. 



4. In the Penitential Office for Ash- Wednesday. 

O Lord, save thy servants ; Ps. Ixxxvi. 2, 

That put their trust in thee. 
Send unto them help from above. Ps. xx. 2. 

And evermore mightily defend them. 
Help us, O God our Saviour. Ps. Ixxix. 9. 

And for the glory of thy Name deliver us ; be merciful 
unto us sinners, for thy Name's sake. 
O Lord, hear our prayer. Ps. cii. 1. 

And let our cry come unto thee. 



APPENDIX B 177 

5. In the Order of Confirmation. 

Our help is in the Name of the Lord ; Ps. cxxiv. 8. 
Who hath made heaven and earth. 

Blessed be the Name of the Lord ; Ps. cxiii. 2. 

Henceforth, world without end. 
Lord, hear our prayer. Ps. cii. 1. 

And let our cry come unto thee. 

6. In the Order for the Visitation of the Sick. 

O Lord, save thy servant ; Ps. Ixxxvi. 2. 

Who putteth his trust in thee. 
Send him help from thy holy place ; Ps. xx. 2. 

And evermore mightily defend him. 
Let the enemy have no advantage of him ; Ps. Ixxxix. 22. 

Nor the wicked approach to hurt him. 
Be unto him, O Lord, a strong tower ; Ps. Ixi. 3. 

From the face of his enemy. 

Lord, hear our prayer. Ps. cii. 1. 
And let our cry come unto thee. 

7. The preces in the Roman Breviary.^ 

1 said. Lord, be merciful unto me. Ps. xli. 4. 
Heal my soul, for I have sinned against thee. 

Turn us again, O Lord ; Ps. xc. 13. 

And be merciful unto thy servants. 

1 These are somewhat fuller than the jyreees in the Sarum 
Breviary. BatifFol says of the preces in the Roman ferial office 
that they are mentioned by Amalarius, a Prankish liturgist, 
about 825 ; that they are of Roman monastic prescription, and 
form in reality a litany. History of the Monmn Breviary 
(transl.), pp. 90, 97. 

12 



178 APPENDIX B 

Let thy mercy, O Lord, be upon us ; Ps. xxxiii. 22. 

Like as we do put our trust in thee. 
Let thy priests be clothed with right- 
eousness, Ps. cxxxii. 9. 

And thy saints sing with joyfulness. 
O Lord, save the king ; Ps. xx. 9, R. V. ra. 

And mercifully hear us when we call upon thee. 
O Lord, save thy people, and bless thine 

inheritance. Ps. xxviii. 9. 

Govern them, and lift them up for ever. 
Remember thy congregation ; Ps. Ixxiv. 2. 

Which thou hast purchased from of old. 
Peace be within thy walls. Ps. cxxii. 7. 

And plenteousness within thy palaces. 
Let us pray for the faithful departed. 

Eternal rest grant them, O Lord, and 
let hght perpetual shine upon them. 2 Esdras ii. 34, 35. 
May they rest in peace. 

Amen. 
Let us pray for our brethren that are 
absent. 

Save thy servants, O God, which 
trust in thee. Ps. Ixxxvi. 2. 

Let us pray for those in distress or in bonds. 

Deliver Israel, O God, out of all his 
troubles. Ps. xxv. 22. 

Send them help from the sanctuary. Ps. xx. 2. 

And defend them out of Sion. 
Turn us again, O Lord God of hosts. Ps. Ixxx. 3, 7, 19. 

Show the light of thy countenance, and we shall be whole. 
O Christ, arise and help us. Ps. xliv. 26. 

And deliver us for thy Name's sake. 
O Lord, hear our prayer. Ps. cii. 1. 

And let our cry come unto thee. 



APPENDIX C. (Lect. Ill, p. 78.) 

ANTIPHONS SUNG AT RECENT SPECIAL SERVICES 
AT ST. PAUL'S CATHEDRAL. 

1. At the Thanksgiving for the long reign of Queen 
Victoria, June 20, 1897. 

Before and after Psalm cxlviii the Antiphon, All kings shall 
fall down before Him, all nations shall do Him service. 

2. At the Supplication for King Edward VII in his 
sickness, June 26, 1902. 

Before and after Psalms xiii, xxiii, xxv the Antiphon, 
O Lord, correct me, but with judgment : not in Thine anger, 
lest Thou bring me to nothing. 

Before and after the Benedidus the Antiphon, There is 
mercy with Thee, therefore shalt Thou be feared. 

3. At the Thanksgiving for the recovery from sick- 
ness of King Edward VII, October 26, 1902. 

Before and after Psalms xxx, cviii the Antiphon, The Lord 
is good, a stronghold in the day of trouble ; and He knoweth 
them that trust in Him. 

Before and after the Benedidus the Antiphon, Kings shall 
be thy nursing fathers, and their queens thy nursing mothers : 
and thou shalt know that I am the Lord. 

179 



180 APPENDIX C 

4. At a Solemn Supplication on the Burial Day of 
President McKinley, September 19, 1901. 

Before and after Psalms cxxx, cxxi, xxiii, li the Antiphon, 
If Thou, Lord, wilt be extreme to mark what is done amiss ; 
O Lord, who may abide it ? 

The same Antiphon with Psalm cxxx daily after Queen 
Victoria's death until the burial, December, 1900. 

5. At a service of Thanksgiving after the Return of 
of the City of London Imperial Volunteers from South 
Africa, October 27, 1900. 

Before and after Psalms cxx, cxxiv, cxxv the Antiphon, 
O Lord God, Thou strength of my health : Thou hast covered 
my head in the day of battle. 



APPENDIX D. (Lect. Ill, p. 82.) 

SOME OLD TESTAMENT CANTICLES.i 

The Cistercian Breviary (following apparently the 
older Benedictine use) both distributes the Old Testa- 
ment Canticles mentioned in the Lecture (p. 82) among 
the days of the week at Lauds^ as does the Roman 
Breviary ; and also has for the third nocturn at Matins 
on ordinary Sundays two canticles taken from Isa. 
xxxiii. 2-10 and 13-17, and a third from Ecclus. xxxvi. 
12-17.2 

For the Sundays in Advent the three canticles are 
from 

(1) Isa. xl. 10-15, (2) xlii. 10-16, (3) xlbc. 7-13. 

For Christmastide 

(1) Isa. ix. 2-7, (2) xxvi. 1-12, (3) kvi. 10-16. 

For Lent 

(1) Jer. xiv. 17-21, (2) Lam. v. 1-7, 16, 17, 19-21, (3)Ezek. 
xxxvi. 24-28. 

1 It has seemed worth while to mark the Old Testament 
canticles given in the Cistercian Breviary for two reasons : 

(1) They show a remarkable knowledge of Scripture, with a 
power of adapting it, for which the mediaeval chiurch is not 
always given credit. 

(2) The selections may furnish hints to those whose duty it 
may be to arrange special forms of service. Many of the pas- 
sages here arranged as Canticles would serve for Lessons. 

2 The verses as given here are inclusive. 

181 



182 APPENDIX D 

For the Paschal season 

(1) Isa. Ixiii. 1-5, (2) Hos. vi. 1-6, (3) Zeph. iii. 8-13. 

For Corpus Christi 

(1) Prov. ix. 1-6, (2) Jer. xxxi. 10-14, (3) Wisd. xvi. 20, 21, 
26, 29, xvii. 1. 

For the Common of Apostles 

(1) Isa. Ixi. 6-9, (2) Wisd. iii. 7-9, (3) Wisd. x. 17-21. 

For the Common of a Martyr 

(1) Ecclus. xiv. 20, XV. 3-6, (2) Jer. xvii. 7, 8, (3) Ecclu^. 
xxxi. 8-11. 

For the Common of many Martyrs 

(1) Wisd. iii. 1-6, (2) 7-9, (3) x. 17-21. 
For the Common of Virgins 

(1) Ecclus. xxxix. 13-16, (2) Isa. Ixi. 10-lxii. 3, (3)lxii. 4-7. 
For the Dedication of a Church 

(1) Tobit xiii. 8-13, (2) Isa. ii. 2, 3, (3) Jer. vii. 2-7. 

The Paris Breviaiy provided special Old Testament 
Canticles for festivals to take the place of those ordi- 
narily said on the different days of the week at Lauds. 

e. ^., on Monday, Ecclus. xxxix. 15-20. 

Tuesday, Ecclus. xxxvi. 1-14. 

Wednesday, Tobit xiii. 1-8. 

Thursday, 1 Chron. xxix. 10-13. 

Friday, Isa. xxvi. 1-12. 

Saturday, Judith xvi. 2-6. 
For the Epiphany, Isa. xlix. 13-21. 
For the Purification, Zeph. iii. 14-17. 



APPENDIX E. (Lect. IV, p. 97.) 



TABLE OF PROPER PSALMS ON CERTAIN DAYS 



First Sunday in 
Advent. 



Christmas-day. 



8 The dignity of man by God's choice, 
realized in the Incarnation. 
50 The great assize. 



96 \ Rejoicing in the Lord the righteous 
97/ judge. 

19 The revelation of God in nature and 
conscience, which is perfected in the 
Incarnation. 

45 The ideal Messianic king. 

85 The gracious return of God to His peni- 
tent people. 



89 God's promises to David fulfilled, not- 
withstanding seeming failure. 
110 The Messianic king and priest. 
132 The sure promise to David. 

Circumcision. 40 Obedience the true meaning of sacrifice. 

[New Year's day. ] 90 God man's refuge in the shortness and 
uncertainty of his life. 

1^ A thanksgiving for God's mercies. 



Epiphany. 46 \ The triumph of the God of Israel over 

47 i the nations. 

48 The glory of His chosen city. 



72 The glory of the Messianic reign. 
117 The Gentiles called to praise the Lord. 

135 As 46, 47, above. 
183 



184 
Purification. 



APPENDIX E 

20 Prayer for blessing on the king dedicat- 
ing himself in the sanctuary. 

86 The dedication of God's servant. 

87 Sion the birthplace of the nations. 



84 The Temple the true home of human life. 
113 An anticipation of the Magnificat. 
134 Praise and benediction in the Temple. 



Ash-Wednesday. The Penitential Psalms. 



Annunciation. 89 As on Christmas-day. 

131 Lowliness accepted. 

132 As on Christmas-day. 

138 The joy of accepted vocation. 



Good Friday. 22 The servant of God glorified through 

suffering, 
40 As on the Circumcision. 
54 The suffering servant protected and de- 
livered. 



69 The anguish of God's servant enduring 

unjust reproach. 
88 The prayer of God's servant in utter 

desolation. 



Easter-even. 4 Joyous commendation to God when 

delivered from distress. 

16 \ Joyous confidence in the unfaiUng pro- 

17 i tection of God. 



30 God's unfailing protection realized in 

experience. 

31 The faithful servant commending him- 

self to God. 



APPENDIX E 



185 



Easter-day. 



Ascension-day. 



Whitsunday. 



Trinity-Sunday. 



2 The triumph of God's chosen king. 
57 Trust vindicated in deliverance. 
Ill Praise for God's fulfilment of 
covenant. 



Hi 



113^ Beginning and end of the great Hallel, 
114 V sung at the Passover, and commemo- 
118J rating deliverance. 

8 (comp. Advent Sunday) Man exalted 
in Christ. 

15 Moral dispositions required for admis- 
sion to God's presence. 

21 Triumphant return of the king. 



24 God's presence with His people mani- 
fested in triumph. 

47 Triumphant celebration of God's victory 

over the enemies of His people. 
108 Prayer of the covenant people for the 
realization of God's complete victory. 

48 The glory of the city of God. 

68 Triumph of the covenant people, rejoic- 
ing in God's presence in their midst 



104 The glory of God mirrored in the world 
as discerned by His spiritually en- 
lightened people. 

145 The glory of the Divine character re- 
cognized and sung in the church. 

29 The adoration of God by His covenant 
people, the ground of their peace. 

33 Adoration of God by His covenant peo- 
ple in joyous thanksgiving. 



93 Adoration of the Divine sovereignty. 
97 Adoration of God as the righteous judge. 
150 The triumphant worship of the cove- 
nant God. 



186 



APPENDIX E 



27 
61 

93 



Transfiguration. 27 Seeking the face of the Lord. 

God's manifested presence the refuge 

of the soul. 
The manifestation of the Lord's majesty. 

84 God's manifested presence transfiguring 

the Hfe of man. 
99 God's triumphant glory manifested 

among His faithful servants. 
133 The presence of God the source of 

union to His people. 



St. Michael's. 91 God's providential care, exercised in 
part through angelic ministrations. 
103 The praise of God by men and angels. 



34 As 91, above. 
148 As 103, above. 



All Saints' Day. 



Blessedness of the godly. 
Description of the godly. Comp. As- 
cension-day. 
Joyous confidence of the godly. 

112 As 1, above. 

121 God's unfailing protection of His saints. 

149 The victory of the saints. 



146 



APPENDIX F. (Lect. V, p. 98.) 

TABLE OF SELECTIONS OF PSALMS.i 

First. 1, 15, 91. For Saints' days, or at a Confirmation. 
Second. 4, 31 to v. 7, 91, 134. Compline Psalms, for a night 

service. 
Third. 19, 24, 103. For festivals of Apostles or Evangelists. 
Fourth. 23, 34, 65. In connexion with the Holy Commmiion. 
Fifth. 26, 43, 141. Penitential. For Holy Week. 
Sixth. 32, 130, 121. Penitential. 
Seventh. 37. For Saints' days, or commemorations. 
Eighth. 51, 42. Penitential. 

Ninth. 72, 96. For Christmas and Epiphany seasons, or for 

Missions. 
Tenth. 77. For a day of humiliation. 
Eleventh. 80, 81. Intercession for the Church. 
Twelfth. 84, 122, 134. For the dedication festival of a church. 
Thirteenth. 85, 93, 97. Thanksgiving for the Church. 
Fourteenth. 102. Penitential. 
Fifteenth. 107. For an occasion of Thanksgiving. 
Sixteenth. 118. For Palm Sunday, or the Easter season. 
Seventeenth. 123, 124, 125. For an occasion of Penitence or 

Intercession. 
Eighteenth. 139, 145. For Saints' days. 
Nineteenth. 147. Festal. 
Twentieth. 148, 149, 150. Festal. 

^ It is not, of course, intended that the use of the different 
Selections is hmited to these occasions for which it is suggested 
that they are specially appropriate. 

187 



APPENDIX G. (Lect. VI, p. 154.) 

SOME SUGGESTIONS FOR IMPROVEMENTS IN THE 
TABLE OF LESSONS. 

1. As an example of the too slavish following of 
chapter divisions, one may point to the first seven 
chapters of the Second Epistle to the Corinthians, with 
the suggestion of what seems a better arrangement for 
the same number of lessons : 

i. 1-15. 

i. 15-ii. 12 

ii. 12-iv. 7 

iv. 7-v. 11 

v. 11-vi. 11 

vi. 11-vii. 5 

vii. 5 to end. 

The beginning of St. John's First Epistle is another 
illustration of the same fault. The first six verses of 
ch. ii ought surely to be read with ch. i. 

The present English lectionary seems superior to ours 
in the more frequent disregard of chapter divisions, 
when these violate the sense. But neither of the 
above suggestions is from the English table. 

2. At the risk of recommending lessons that may be 
considered over long, a protest seems necessary against 
dividing St. Stephen's speech in two whenever it is pub- 
licly read (Acts vii), or stopping in the middle of the 

1S8 



APPENDIX G 189 

account of St. Paul's shipwreck (Acts xxvii). So again 
to stop between vv. 21 and 22 in Acts xxii is to lose 
the point cf the uproar described in w. 22, 23, but 
caused by the apostle's words in v. 21. 

3. Among Proper Lessons more cheerful Old Testa- 
ment lessons might well be provided for Low Sunday, 
especially in the evening, while modern exegesis would 
certainly substitute another lesson for Hos. xiii to 15 on 
the Second Sunday after Easter. However St. Paul 
(in 1 Cor. xv) used some of its words, taken from the 
LXX translation, verse 14 in Hosea must be understood 
as a threat. The Old Testament lessons for the Second 
Sunday after Christmas cannot be regarded as specially 
appropriate, while it would seem as if there must be 
some mistake in the direction that each shall end with 
verse 21. (Isa. xli and xlii.) 

4. A plea may be made for more lessons from the 
Deutero-canonical books than are appointed for the 
week days from November 2 to 20, with three for 
Saints' days (one for St. Luke, and two for All Saints'). 
A few Sundays might well be provided for from these 
books, which form so interesting and valuable a con- 
necting link both (l) between the rest of the Old Tes- 
tament and the New Testament, and (2) between the 
canonical books and other writings not authorized for 
public reading in church. 



INDICES 



INDEX OF AUTHORS AND SUBJECTS 



Abraham, promise to, 25, 27. 

Agape, the, 34, 35. 

dKpoaTixta, 69. 

Allegories, 134. 

Ambrose, St. , 65. 

avTiXiyo/jL^ya, 38. 

Antiphonal chanting, 64, 65, 
69. 

Antiphons, 75-78, App. C. 

Apostles, their special author- 
ity, 38. 

ApostoHc Constitutions, 42, 67, 
147. 

Ark, treasures of the, 46. 

Arnold, T., 19. 

Ascetics, 60, 69. 

Athanasius, St., 24. 

Augustine, St., 41, 52, 65, 84, 
102, 104, 155. 

Authorship of books, 133. 

Baptism, lessons at, 146. 
Barnabas, Epistle of, 20. 
Basil, St., 64. 
Batiffol, P., 58, 72, 75, 79, 80, 

84, 88, 177. 
Batten, L. W., 108. 
Benedicite, 82, 83. 
Benedictine Rule, the, 72, 74, 

84. 
Benediction, 57, 90. 

13 193 



Benedidus, 103, 179. 
Benedidus qui venit, 59. 
Benson, Abp. E. W., 133. 
Bingham, J., 74, 79. 
Birkbeck, W. J., 63. 
Blood, Scriptural idea of, 131. 
Body, C. W. E., viii. 
Braga, Council of, 71. 
Breaking of bread, the, 33. 
Breviary, Ambrosian, 83. 

Cistercian, 181. 

Galilean, 94. 

Paris, 75, 90, 182. 

Quignon's, 89. 

Roman, 74, 85, 88, 89, 102, 
177. 

Sarum, 82, 93, 102, 177. 
Bright, W., 35, 69. 
Burial office, 146. 
Burney, C. F., 130, 132, 136. 

Canon or O. T., 14,37. 

of N. T., 37-39. 
Canticles, Gospel, 80-82. 

O. T., 82, App. D. 
Carpenter, Bp. W. B., 120. 
Carthage, council of, 38. 
Cassian, John, 63, 65-67. 
Chanting, modes of, 69, 99. 
Character sketches in O. T., 
125, 126. 



194 



INDEX OF 



Charters of O. T. , three great, 

2.5. 
Cheyne, T. K, 97. 
Choir office, Lect III., 58. 
Christ, variously foreshadowed, 

23, 28. 
Christian revelation, our debt 

to, 124. 
Chronicles, books of, 134. 
Chrysostom, St., 42, 67, 122, 

155. 
Church, R. W., 147. 
Church Quarterly Review, the, 

73. 
Churching office, 146. 
Clement of Alexandria, 35, 

62. 
CoUects, 74. 
Co'mes, the, 47. 
Comfortable Words, the, 35, 

163. 
Coming of the Lord, the, 26. 
Commandments, the Ten, 54, 

158, 159, 163. 
Communio, 56. 
Communion, the Holy. See 

Eucharist. 
Confirmation, order of, 115, 

177. 
Cosin, Bp. J., 150. 
Covenant, Book of the, 122. 
Cranmer, Abp. T., 162, 163. 
Criticism, value of, viii, 105, 

108, 131, 137, 140, 143, 144. 
Cyril of Jerusalem, St., 51. 

Daily Service, the, Lect. III., 

149. 
Dale, R. W., 155. 
Dante, 115. 



David, 14, 113. 

his relation to Psalter, 110, 

111. 
promise to, 25. 

Davidic king, the, 18, 26, 28. 

Davidson, A. B., 20, 21, 26, 
29. 

Davison, W. T., 109, 112, 115. 

Day Hours of the Church of Eng- 
land, 75, 93. 

Dead, the, office of, 77, 86, 88, 
102. 
prayers for, 51, 147. 

Decalogue, see Command- 
ments. 

Deutero-canonical books, 87, 
189. 

Deuteronomy, date of, 132. 

Dictionary of Christian Anti- 
quities, 49, 67, 94, 162. 

Divorce, permission of, 122. 

Driver, S. R., 106, 107, 109, 
134, 163. 

Duchesne, L., 41, 58, 69. 

Eastern Church, use of, the, 

48, 63, 94. 
Edersheim, A., 5, 7, 9. 
Elasticity, plea for, 150. 
Elijah, 14. 

Elohistic Psalms, 111. 
Epistle, the, at the Eucharist, 

37, 39. 

relation to Gospel, 47, 48. 
Eucharist, the, Lect. II., 33, 

34, 35, 45, 58, 59, 73. 
symbol of unity, 49. 
Eusebius, 38. 

Expectation of the Messiah, 28. 
Exposition, value of, 155-157. 



AUTHORS AND SUBJECTS 



195 



Festivals, multiplication of, 87. 
Flood, narrative of the, 141. 
Forbes, Bp. A. P., 149. 
Freeman, P. , 9, 44, 47, 129. 
Frere, W. H., 47, 80,99. 
Fulfilment of prophecy, 21, 22. 

Genesis, early narratives of, 

134, 135. 
Gloria in excelsis, 52, 53, 68, 

79. 
Gloria Patri, 79. 
Gore, Bp. C. 122, 154, 155. 
Gospel, the, at the Eucharist, 
39-46. 

relation to Epistle, 47, 48. 

chmax of revelation, 45. 

the fourfold, 49. 

date of Gospels, 39, 40. 
Gospel Canticles, 80-82. 
Gradual, the, 41, 5Q. 
Gregory the Great, St., 83, 84. 

Hallel Psalms, the, 7, 96. 

Herman, Abp., 55. 

Hippolytus, canons of, 60, 80. 

Hoffman, E. A., ix. 

Homihes, 84. 

Hooker, R. , 80-82. 

Home, T. H., 9. 

Hort, F. J. A., 20. 

Hours of Prayer, 61, 62, QQ, 67, 

70, 72, 86, 87. 
Hjntnns, metrical, 5Q, 80. 

Illingworth, J. R., 31, 124. 

Imitation of Christ, the, 44, 134. 
Imprecatory Psalms, 112-117. 
Incarnation, the, 25, 27, 100, 
102. 



Incense, altar of, 46. 

used in Christian worship, 
71. 
Introit, 56. 
Isaac, 14. 
Isaiah, composition of the 

book, 133. 
Israel, the religious school of 
the world, 24. 
its typical history, 14. 

Jamnia, council of, 14. 

Jeremiah, 14, 15, 85. 

Jerome, St, 42, 47, 60, 161, 162. 

Job, book of, 134. 

Jonah, book of, 134. 

Joseph, 14. 

Journal of Theological Studies, 

35. 
Justin Martyr, 20, 36. 

Kay, W., 113. 

Kirkpatrick, A. F., vii, 5, 7, 
14, 21, 32, 91, 99, 102, 107, 
108, 110, 119, 129, 132, 137, 
143. 

Kyrie, 54. 

Laodicea, council of, 37. 
Latham, H., 40. 
Lauda Sion, 52, 110. 
Law, the, date of, 132, 140. 

office of, 127. 
Le Brun, P., 104. 
Leontius, Bp., 63. 
Lessons in Synagogue, 4, 9, 10. 

at Eucharist, Lect. II. 

at the Hours, 66, 86. 

other than Scriptural, 83, 
84. 



196 



INDEX OF 



Lessons in Anglican rite, 87, 

145. 
table of, 153, 154, App. G. 
reading of, 164-167. 
Liberty, secured by Prayer 

book, 153. 
Liddon, H. P., 15, 128, 150, 

157, 166. 
Litany, 77, 176. 
Lock, W., 136. 
Lord's Day, see Sunday. 
Lord's Prayer, at Eucharist, 51, 

52. 

in Daily Service, 74. 
Luckock, H. M., 157. 
Lyra Apostolica, 79. 

Maciaben, a., 155, 156. 
Marginal readings, new, 163. 

Marius the Epicurean^ 41. 
Martene, 36. 
Martyrologies, 84. 
Matrimony, solemnization of, 

146. 
Maurice, F. D., 157. 
McGiffert, A. C, 38. 
Messianic prophecies, 16, 23, 

28, App. A. 
Mombert, J. L, 160. 
Monastic uses, 62, 71, 72. 
Moorhouse, Bp. J. , 22, 130. 
Mosaic charter, the, 25. 
Mozarabic missal, 83. 
Muratorian fragment, the, 37. 

Neale, J. M., 78, 94. 

New Testament, formation of 

Canon, 37-39. 
Nocturns, GO, 67. 



Obedience, the true sacrifice, 

130. 
Oblation in Eucharist, 45, 104. 
Occasional offices, 145-147. 
Offertorium, 56. 
Offertory sentences, 56, 163. 
Old Testament, Lect. V., for- 
mation of canon, 14, 37. 
threefold division, 13, 139. 
typology, 14, 30. 
the early Christians' Bible, 

12. 
Messianic prophecies, 16, 

31. 
quoted in N. T., 18, 30, 

App. A. 
its value, 136. 
difficulties concerning, 119. 
purifying of legends, 141. 
lection at Eucharist, 36. 
lessons, 142. 

Canticles, 82, 83, App. D. 
Orderly reading of Scriptures, 

47, 153, 154. 
Origen, 161. 

Ottley, R. L., 14, 15, 26, 31, 
119, 134. 

Paddock, Bp. B. H., 3, 4. 
Parker, Abp. M., 162. 
Parks, J. L., 120. 
Pater, W., 41. 
Peckham, Abp. , 54, 159. 
Penitential Office, 176. 

Psalms, the, 102, 184. 
Peregrinatio Silviae, 69. 
Perowne, Bp. J. J. S., 91. 
Peters, J. P., 110. 
Pilgrim songs, the, 7. 
Pliny's letter, 35. 



AUTHORS AND SUBJECTS 



197 



Plummer, A., 7. 

^cis t\apou, 79. 

Prayer Book Interleaved, The, 4, 

10, 94. 
Prayers for the departed, 51, 

147. 
Preces, 75, 177. 
Prefaces at Eucharist, 53. 
Progressive character of revel- 
ation, 121-123, 139. 
Proper Psahns, 96-98, App. E. 
Prophecy, read at Eucharist, 
36. 

true idea of, 21. 

O. T. prophecies quoted in 
Gospels, App. A. 
Prophets, the " former," 9, 135. 
Protevangelium, the, 17. 
Psahns, authors, 109, 112. 

books, 110. 

dates, 108, 140. 

titles, 5, 7, 108, 112. 

historical origin, 101. 

Messianic interpretation, 
100, 102. 

use in Temple, 4-8. 

staple of choir office, 73. 

use at Eucharist, 41, 42. 

sung at burials, 147, 148. 

monthly recitation, 95. 

Proper, 96-98, App. E. 

Selections, 98, 99, App. F. 

the Penitential, 102. 

Latin versions, 162. 

Prayer Book version, 162. 

familiarity with, 162. 

chanting, 69, 99. 

HaUel, 7, 96. 

Imprecatory, 112-117. 

Pilgrim, 7. 



Pullan, L., 160. 

Puritan objections, 80, 81, 104. 

Rackham, R. B., 34. 
Reading in the congregation, 

164-167. 
Reformers, the English, 86. 
Responds, 78. 
Retaliation, law of, 122. 
Revelation, leading ideas of O. 

T., 24. 

progressive character, 121- 

123, 139. 
perfected in Christ, 23, 24, 
36, 41, 45. 
Righteous man, the, in Psalms, 

27. 
Robertson, J., 105, 107, 110, 

112. 
Robinson, J. Armitage, 12, 15, 

39. 
Routh, M. J., 79. 
Russian Sunday service, 63. 
Ryle, Bp. H. K, 133, 134, 141, 

142, 159. 



Sabbath day, 59, 68, 158, 159, 

160. 
Sacrament and Scripture, 43- 

46. 
Sacrifices of O. T., 22, 130, 132. 
Sacrificial language of N. T., 

129. 
Samts' days, 84, 87, 98, 187. 
Sanctus, 52, 53. 
Sanday, W., vii, 8, 10, 14, 38, 

39, 40, 107, 109, 111, 119, 

123, 131, 136, 138, 140. 
Schurer, E., 4, 9. 



198 



INDEX 



Scripture record of revelation, 

10, 11. 
consecutive reading of, 85, 

154. 
relation to Sacraments, 43- 
46. 
Scudaraore, W. E., 36, 41, 55. 
Seed of the woman, the, 14, 

17. 
Selections of Psalms, 97, App. 

F. 
Sermon on the mount, the, 22, 

121. 
Sermons, 84, 152, 156. 
Servant of the Lord, the, 14, 

17, 27, 172-174. 
Shema, the, 9. 
Silvia, 69. 

Smith, G. A., 28, 138. 
Smith, W. Robertson, 109, 110, 

137, 140. 
Smith's Dictionary of the Bible, 

37. 
Solomon, Proverbs of. 111. 
Son of man, the, 15, 17, 23. 
Sozomen, 42. 

Stanton, V. H., 17, 20, 23, 30. 
Streatfeild, G. S. , 137. 
Suffering, necessity of, 14. 
Sunday, 59, 68, 70, 71, 159, 160. 
Synagogue service, 4, 9. 
Christ attends, 11. 
Apostles attend, 11. 
Synoptic Gospels, the, 39. 

Tabernacle, arrangements of, 

46. 
Tabernacles, feast of, 10. 



Te Deum, 79. 

Temple worship, 4, 108. 

Christ attends, 11, 12. 

Apostles attend, 12. 
Temptation, the, 128. 
Tertullian, 61, 167. 
Thackeray, W. M., 116. 
Theodoret, 63. 
ThirlwaU, Bp. C.,115. 
Toledo, council of, 79. 
Tours, council of, 72. 
Tracts for the Times, 89. 
Translations of Scripture, 1 60. 
Trevelyan, W. B., 63, 160. 
Typology, 15. 

Venite, 162. 

Vernacular, use of the, 86, 87, 

149, 161, 164. 
Versicles, 75, App. B. 
Versions, Latin, 162. 
Enghsh, 160-163. 
Virgins, dedicated, 60. 
Visitation of the sick, order 

for, 77, 146, 177. 

Westcott, Bp. B. F., 16, 19, 

27, 38, 131, 139, 163. 
Worcester, E. , 141. 
Word of God, the, 20, 165. 
Wordsworth, Bp. Chas., 152. 

Bp. Chr., 9. 

Bp. J., 59, 67, 69, 70. 
Wrath of God, 117. 

Zeal for God's honour, 117. 
Zechariah, composition of 
book, 133. 



INDEX OF PASSAGES OF SCRIPTURE 
REFERRED TO 



PAGE 

14, IT 

25 
25 

174 

6, 82 

25 

122 

10 

6,82 

82 

25 

182 



Genesis iii. 1 5, . 

xii. 3, . 

xxii. 18, . 

Exodus xii. 46, . 

XV. . . 

xix. 5, 6, 
xxi. 24, . 
Deuteronomy xxxi. 10 
xxxii 

1 Samuel ii. i-io, . 

2 Samuel vii. 12-16, 
1 Chronicles xxix. 10-13 
Psalms i 186, 187 

ii 18, 28, 185^ 

iii 103 

iv 187 

8, 175 

vi 95 

vii 113 

viii. ... 95, 183, 185 

X 110 

xiii 103, 179 

XV. . . . 185, 186, 187 

xvi 184 

xvii 106, 184 

xix. . . . 97, 183, 187 

XX 103, 184 

2, . . . 176, 177 
9» 175 







PAGE 


Psalms xxi. 




. 103, 185 


xxii. 




18, 173, 184 


xxiii. 




. 179, 187 


xxiv. 




185, 187 


XXV. 




. . . 179 




22, . 


. . . 178 


XX vi. 




. . . 187 


xxvii. 




. . 186 


xxviii. 


9' . 


. 175, 176 


xxix. 




. . 7, 185 


XXX. 




. 7, 184 


xxxi. 




184, 187 


xxxii. 




. . 187 


xxxiii. 




. . 185 




22, . 


. . . 178 


xxxiv. 




186, 187 


XXXV. 




113, 114 


XXX vii. 




. . 187 


XXX vm. 




. . 7 


xl. 




183, 184 




6-8, . 


. . 22 


xii. 


4. • 


. . 177 


xlii. 




. . 187 


xliii. 


. 


. . 187 


xliv. 


26, . 


. 77, 178 


xlv. 


. 


. 97, 183 


xlvi. 




. 95, 183 


xlvii. 


. 


95, 183, 185 


xlviii. 


. 


95, 183, 185 



199 



200 



INDEX OF PASSAGES OF 



PAGE 

Psalms Ixxxvi. 2, . 176, 178 

Ixxxvii. . . .96, 184 

Ixxxviii. . . ,96, 184 

Ixxxix. . 98, 183, 184 

22, . . . 177 

xc 183 

13, . . . 177 

xci. . . 186, 187 

xciii. . . 185, 187 

xcvi. . . 183, 187 

xcvii. . . 183, 187 

xcix 186 

c 7 

cii 187 

1, . . 176-178 
25-27, . . 95 

ciii. . 95, 183, 187 

civ 185 

cvii 187 

viii. . 96, 179, 185 
cix. ... 96, 113 
ex. . 98, 173, 183 

cxi 185 

cxii 186 

cxiii-cxviii 7, 96 

cxiii 185 

2, . . . 177 

cxiv 185 

cxvi 148 

cxvii 183 

cxviii. . . 185, 187 
22, . . . 173 

cxx-cxxxiv 7^ 

cxx 180 



1 In this full index, which may serve to illustrate the general 
subject of the lectures, " The Use of Holy Scripture in the 
PubUc Worship of the Church," it is strange to find Ps. cxix. 
among the very few psalms not referred to. The daily recita- 









PAGE 


Psalms xlix. 


. 


96, 110 


I. 


. 


96, 183 


li. 




65, 96, 




106, 


180, 187 




10, II, . 


. 175 




15' • 


. 175 


liL 




. 96 


liii. 


. 


. 96 


hv. 


. 


. 184 


Ivii. 


. 


. 185 


Ixi. 


. 


. 186 




3' • . 


. 177 


Ixiii. 




67, 68 


bcv. 


. 


183, 187 


Ixviii. 


, 


. 185 


Ixix. 




18, 113, 




114, 


174, 184 


Ixx, 


. 


7 




I, 


. 


. 175 


Ixxi. 


I, 


. 


. 176 


Ixxii. 


. 


18, 


183, 187 




II, 


. 


. 179 


Ixxiv. 




. 


106, 108 




2, 




. 179 


Ixxvii. 




. 


. 187 


Ixxviii. 


2, 


. 


. 172 


Ixxix. 


. 




106, 108 




9, 




. 176 


Ixxx. 


3.7 


, I9» 


178, 187 


Ixxxi. 






. 187 


Ixxxiv. 


. 


. 


104, 184 


btxxv. 


. 


97, 


183, 187 




7' 


. 


. 175 


Ixxxvi. 

1 T 4.u;„ J 


E.,11 : 


• 


96, 184 



SCRIPTURE REFERRED TO 



201 



PAGE 

Psalms cxxi. . 180, 186, 187 
cxxii 187 



cxxiu. 3, 
cxxiv. . 

cxxv. . 

cxxx. . 

4, 
cxxxi. . 
cxxxii. . 

9» 

cxxxiii. . 

cxxxiv. . 

cxxxv. . 

cxxxvi. . 

cxxxvii, . 

cxxxviii. . 

cxxxix. . 

cxl. 7, 

cxli. . 

cxlv. . 

2, 

cxlvi. . 

cxlvii. . 

cxlviii. 

cxlix. . 

d. . 

Proverbs ix. i-6, 

Isaiah ii. . . . 

2,3' • 

vi. 3, . . 
9-10, . 



. . 178 

. . 176 

180, 187 

180, 187 

102, 187 

179, 180 

. . 184 

. 98, 183 

6, . 175 

. . 186 

184, 187 
. 96, 183 
. . 96 
. . 96 
. 96, 184 

115, 187 

. . 180 

67, 68, 187 

185, 187 
. . 176 
. . 186 
. . 187 

79, 186, 187 

186, 187 
185, 187 

182 
26 

182 
52 

172 





PAGE 


Isaiah vii. 14, . . . 1 


7,171 


ix. I, 2 


172 


2-7, . . . . 


181 


xii 


82 


xii. 3, ... 


174 


xxvi. . . 82, 18 


1, 182 


xxx. 29, . . . . 


8 


xxxiii. 2-10, . . 


181 


13-17, • . . 


181 


XXXV. 5, . . . . 


172 


xxxviii 


82 


xl. I-II, . . 


26 


10-15, • • 


181 


xHi. 1-4, , . . 


172 


xlix. 7-13, . . 


181 


13-21, . . 


182 


23, . . . 


179 


liii.4,. . . . 


172 


12, ... 1 


4, 173 


Ixi. I, . . . . 


173 


6-9, . . . 


182 


7-lxii. 7, . 


182 


Ixiii. 1-5, . . . 


182 


Ixvi. 10-16, . . 


182 


Jeremiah vii. 2-7, . . 


182 


x. 24, . . 


179 


xiv. 17-21, . 


181 


xvii. 7, 8, . . 


. 182 


xxxi. 10-14, • 


. 182 


IS. • . 


. 171 


xxxiii. II, , . 


8 


Lamentations v. . . 


. 181 



tion of this " Psalm of the Saints " at the ** Lesser Hours " 
belongs to the Gregorian or secular order of the Western 
Church. In the Benedictine or monastic order it was said 
only on Sunday and Monday, that is, once a week, not daily. 
In the Greek use Ps. cxix. is said only in the night office or 
Matins, and at burials. 



202 



INDEX OF PASSAGES OF 



Ezekiel xxxiv. i 


t, 


24, 




. 26 


Song of the Three Chil 


- 


XXXV i. 24-28, - 


. 181 
. 174 


dren, 


ft5. 851 


xlvii. I, . 




St. Matthew i. 22, 23, 17, 171 


Daniel vii. 13, 








. 17 


ii. 5, 6, . 


. 171 


Hoseavi. 1-6, 








. 182 


15,. . 


. 19 


xi. I, . 






. 1 


5, 171 


17 , i8. 


. 171 


3' • 








. 125 


iii. 3» • • 


. 172 


xiii. 14, 








. 189 


iv. 3-10, . 


. 128 


Joel ii. 17, . . 








. 77 


14-16, 


. 172 


Amos iv. 12, 








. 26 


V. 17, 18, 


. 21 


V. 23, . 








8 


21, 


. 122 


Jonah ii. . . 








. 82 


viii. 17, . . 


. 172 


Micah V. 2, . . 








. 171 


xi. 4» 5' • 


. 172 


3. • 








. 171 


10, 


. 172 


Nahum i. 7, . . 








. 179 


xii. 17-21, 


. 172 


Habakkuk iii. . 








. 82 


xiii. 14, 15, 


. 172 


Zephaniah iii. 8-13, 




. 182 


35' • • 


. 172 


14-17. 




. 182 


xix. 7, 8, . 


. 122 


Zechariah ix. 9, 




. 19 


XX. 28, . 


. 130 


xi. 12, 13, 




. 173 


xxi. 4, 5, . 


19 


xii. 10, . 




. 174 


42, . .3 


0, 173 


xiii. 7, . 






. 173 


xxii. 29, . . 


. 30 


Malachi iii. i, . 






. 172 


43' 44' 


173 


2 Esdras ii. 34, 35, 






. 178 


xxiii. 23-33, 


127 


xiii. . . . 






. 17 


xxvi. 31, . . 


173 


Tobit iii. 3, . . 






. 77 


54' 




30 


xiii. 1-8, . . 






. 182 


xxvii. 9, 




173 


8-13. . 






. 182 


35' 




173 


Judith xvi. 2-6, 






. 182 


St. Mark i. 2, . 


. 2 


6, 172 


Wisdom iii. 1-9, 






. 182 


21, . 




11 


x. 17-21, 






. 182 


vi. 2, . 




11 


xvi. 20-xvii 


I, 


. 182 


ix. 42-48, 




127 


Ecclesiasticus xiv. 20, 


. 182 


X. 45, . 




130 


XV. 3-6, 


. 182 


xii. 10, 24, 


. 3 


0, 173 


xxxi. 8-1 1, 


182 


36, . 




173 


xxxvi. 1-14, 


182 


xiv. 27, . 




173 


12-17, 


181 


49' . . 




30 


xxxix. 13-16, 


182 


XV. 28, . . 




173 




1. 


6- 


19, 


6 


St. Luke i. 68 sq. . 




103 



SCRIPTURE REFERRED TO 



203 



St. Luke ii. 
iv. 



VI. 

vii. 

ix. 

xiii. 

xxii. 



St. John i. 
ii. 

iii. 

V. 

Yii, viii. 
vii. 

X. 

xi. 

xii. 

xvii. 

xix. 



14. . 

17-19 

17. 
6, 

22, 

55' 
10, 
20, 
37^ 
27» 
44,45 
29, 
^3' 
17, 
16, 



39* 

38, 
22, 

55. 
15' 
2, 
24, 
36, 
37, 
Acts ii. 46, . 
iii. I. 
iv. II, 12, 
xiii, 27, . 
XV. 21, 
Romans i. 

ii. 2-9, 
xii. I. 

1 Corinthians x. 17 

xiv. 15 

2 Corinthians i-vii 

iv 
xiii 14, 



18, 



PAGE 

53 

128 

173 

30 

11 

172 

115 

11 

130 

173 

14 

14 

128, 130 

11 

174 

116 

11 

30 

11 

174 

12 

12 

19 

44 

173 

174 

174 

12,33 

12 

173 

11 

11 

117 

127 

104, 131 

49 

188 
45 
90 





PAGE 


Galatians iii. 24, . . . 


127 


Ephesians v. 2, . . . 


130 


Philippians ii. 8, . . 


130 


iv. 7, . . 


57 


Colossians ii. 16, . . 


159 


iv. 16, . . 


37 


2 Thessalonians i. 6-9, 


. 127 


1 Timothy iv. 13, . . 


. 166 


2 Timothy i. 10, . . 


. 114 


ii. 24, 25, . 


114 


iii. 15, 16, . 3 


2, 131 


17, • . 


. 118 


Hebrews i. i, . . . 


. 121 


10-12, . . 


. 27 


iv. 14, . . . 


. 130 


vi. 2, . . . 


. 114 


20, . . . 


130 


ix. 4, . . . 


. 46 


x. 5-8, . . 2 


2, 130 


21, . . . 


130 


xii. 18-29, . . 


. 127 


1 St. Peter i. 2, . . . 


130 


ii. 24, . . 


. 172 


1 St. John ii. 23, . . 


. 125 


iii. 2, . . 


46 


Revelation i. 3, . . 


167 


iv. 8, . . . 


&<2 


V. 6, . . . 


52 


vi. 14-17, • 


127 


xi. 17, 18, . 


117 


xii. I, 2, . . 


171 


xviii. 20, . . 


IIT 


xix. 2, . . . 


117 


10, . . 


136 


xxi. 3, . . 


104 


8, 27, . 


127 


12-14, • 


50 


22, . . 


104 


24-27, . . 


50 



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